Estudo de Romanos 3:25 – Comentado e Explicado

Deus o destinou para ser, pelo seu sangue, vítima de propiciação mediante a fé. Assim, ele manifesta a sua justiça; porque no tempo de sua paciência, ele havia deixado sem castigo os pecados anteriores.
Romanos 3:25

Comentário de Albert Barnes

Whom God hath set forth – Margin, “Fore-ordained” ( p??e´?et? proetheto). The word properly means, “to place in public view;” to exhibit in a conspicuous situation, as goods are exhibited or exposed for sale, or as premiums or rewards of victory were exhibited to public view in the games of the Greeks. It sometimes has the meaning of decreeing, purposing, or constituting, as in the margin (compare Romans 1:13 ; Ephesians 1:9 ); and many have supposed that this is its meaning here. But the connection seems to require the usual signification of the word; and it means that God has publicly exhibited Jesus Christ as a propitiatory sacrifice for the sins of people. This public exhibition was made by his being offered on the cross, in the face of angels and of people. It was not concealed; it was done openly. He was put to open shame; and so put to death as to attract toward the scene the eyes of angels, and of the inhabitants of all worlds.

To be a propitiation – ???ast?´???? hilaste¯rionThis word occurs but in one other place in the New Testament. Hebrews 9:5 , “and over it (the ark) the cherubim of glory shadowing the mercy-seat. It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim. In this sense it is often used by the Septuagint Exodus 25:17 , “And thou shalt make a propitiatory ???ast?´???? hilaste¯rionof gold,” Exodus 30:6 ; Exodus 31:7 ; Exodus 35:11 ; Exodus 37:6-9 ; Exodus 40:18 ; Leviticus 16:2 , Leviticus 16:13 . The Hebrew name for this was ???? kaphorethfrom the verb ??? kaaphar“to cover” or “to conceal.” It was from this place that God was represented as speaking to the children of Israel. Exodus 25:22 , “and I will speak to thee from above the Hilasterion, the propitiatory, the mercy-seat. Leviticus 16:2 , “For I will appear in the cloud upon the mercy-seat.” This seat, or cover, was covered with the smoke of the incense, when the high priest entered the most holy place, Leviticus 16:13 .

And the blood of the bullock offered on the great day of atonement, was to be sprinkled “upon the mercy-seat,” and “before the mercy-seat,” “seven times,” Leviticus 16:14-15 . This sprinkling or offering of blood was called making “an atonement for the holy place because of the uncleanness of the children of Israel,” etc. Leviticus 16:16 . It was from this mercy-seat that God pronounced pardon, or expressed himself as reconciled to his people. The atonement was made, the blood was sprinkled, and the reconciliation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself reconciled to his people. Still the inquiry is, why is this name given to Jesus Christ? In what sense is he declared to be a propitiation? It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the covenant and the Lord Jesus, the analogy must be very slight, if any such analogy can be perceived. We may observe, however,

(1) That the main idea, in regard to the cover of the ark called the mercy-seat, was that of God’s being reconciled to his people; and that this is the main idea in regard to the Lord Jesus whom “God hath set forth.”

(2) this reconciliation was effected then by the sprinkling of blood on the mercy-seat, Leviticus 16:15-16 . The same is true of the Lord Jesus – by blood.

(3) in the former case it was by the blood of atonement; the offering of the bullock on the great day of atonement, that the reconciliation was effected, Leviticus 16:17-18 . In the case of the Lord Jesus it was also by blood; by the blood of atonement. But it was by his own blood. This the apostle distinctly states in this verse.

(4) in the former case there was a sacrifice, or expiatory offering; and so it is in reconciliation by the Lord Jesus. In the former, the mercy-seat was the visible, declared place where God would express his reconciliation with his people. So in the latter, the offering of the Lord Jesus is the manifest and open way by which God will be reconciled to people.

(5) in the former, there was joined the idea of a sacrifice for sin, Leviticus 17:11 , “the life of the flesh is in the blood.” Hence, they were commanded not to eat blood. Genesis 9:4 , “but flesh with the life thereof, which is the blood thereof, shall ye not eat.” Leviticus 19:26 ; Deuteronomy 12:23 ; 1 Samuel 14:34 . This doctrine is contained uniformly in the Sacred Scriptures. And it has been also the opinion of not a few celebrated physiologists, as well in modern as in ancient times. The same was the opinion of the ancient Parsees and Hindus. Homer thus often speaks of blood as the seat of life, as in the expression p??f??e?? ?a?at?? porphureos thanatosor “purple death.” And Virgil speaks of “purple life,”

Purpuream vomit ille animam.

AEniad, ix. 349

Empedocles and Critias among the Greek philosophers, also embraced this opinion. Among the moderns, Harvey, to whom we are indebted for a knowledge of the circulation of the blood, fully believed it. Hoffman and Huxham believed it Dr. John Hunter has fully adopted the belief, and sustained it, as he supposed, by a great variety of considerations. See Good’s Book of Nature, pp. 102,108, New York edition, 1828. This was undoubtedly the doctrine of the Hebrews; and hence, with them to shed the blood was a phrase signifying to kill; hence, the efficacy of their sacrifices was supposed to consist in the blood, that is, in the life of the victim. Hence, it was unlawful to eat it, as it were the life, the seat of vitality; the more immediate and direct gift of God. When, therefore, the blood of Christ is spoken of in the New Testament, it means the offering of his life as a sacrifice, or his death as an expiation. His life was given to make atonement. See the word “blood” thus used in Romans 5:9 ; Ephesians 1:7 ; Colossians 1:14 ; Hebrews 9:12 , Hebrews 9:14 ; Hebrews 13:12 ; Apocalipse 1: 5 ; 1 Peter 1:19 ; 1 John 1:7 . By faith in his death as a sacrifice for sin; by believing that he took our sins; that he died in our place; by thus, in some sense, making his offering ours; by approving it, loving it, embracing it, trusting it, our sins become pardoned, and our souls made pure.

To declare – e??? e?´?de???? eis endeixisFor “the purpose” of showing, or exhibiting; to present it to man. The meaning is, that the plan was adopted; the Saviour was given; he suffered and died: and the scheme is proposed to people, for the purpose of making a full manifestation of his plan, in contradistinction from all the plans of people.

His righteousness – His plan of justification. The method or scheme which he has adopted, in distinction from that of man; and which he now exhibits, or proffers to sinners. There is great variety in the explanation of the word here rendered “righteousness.” Some explain it as meaning veracity; others as holiness; others as goodness; others as essential justice. Most interpreters, perhaps, have explained it as referring to an attribute of God. But the whole connection requires us to understand it here as in Romans 1:17 , not of an attribute of God, but of his “plan” of justifying sinners. He has adopted and proposed a plan by which people may become just by faith in Jesus Christ, and not by their own works. His acquitting people from sin; his regarding them and treating them as just, is set forth in the gospel by the offering of Jesus Christ as a sacrifice on the cross. (For the true meaning of this phrase, see the note at Romans 1:17 ; Romans 3:22 .)

For the remission of sins – Margin, “Passing over.” The word used here pa´?es?? paresinoccurs no where else in the New Testament, nor in the Septuagint. It means “passing by,” as not noticing, and hence, forgiving. A similar idea occurs in 2 Samuel 24:10 , and Micah 7:18 . “Who is a God like unto thee, that passeth by the transgression of the remnant of his inheritance?” In Romans it means for the “pardoning,” or in order to pardon past transgression.

That are past – That have been committed; or that have existed before. This has been commonly understood to refer to past generations, as affirming that sins under all dispensations of the world are to be forgiven in this manner, through the sacrifice of Christ. And it has been supposed that all who have been justified, have received pardon by the merits of the sacrifice of Christ. Isso pode ser verdade; but there is no reason to think that this is the idea in this passage. Para,

(1) The scope of the passage does not require it. The argument is not to show how people had been justified, but how they might be. It is not to discuss an historical fact, but to state the way in which sin was to be forgiven under the gospel.

(2) the language has no immediate or necessary reference to past generations. It evidently refers to the past lives of the individuals who are justified, and not to the sins of former times. All that the passage means, therefore, is, that the plan of pardon is such as completely to remove all the former sins of the life, not of all former generations. If it referred to the sins of former times, it would not be easy to avoid the doctrine of universal salvation.

(The design of the apostle is to showy the alone ground of a sinner’s justification. That ground is “the righteousness of God.” To manifest this righteousness, Christ had been set forth in the beginning of the gospel age as a propitiatory sacrifice. But though at this time manifested or declared, it had in reality been the ground of justification all along. Believers in every past dispensation, looking forward to the period of its revelation, had built their hopes on it, and been admitted into glory.

The idea of manifestation in gospel times, seems most intimately connected with the fact that in past ages, the ground of pardon had been hidden, or at best but dimly seen through type and ceremony. There seems little doubt that these two things were associated in the apostle’s mind. Though the ground of God’s procedure in remitting the sins of his people, during the former economy, had long been concealed, it was now gloriously displayed before the eyes of the universe. Paul has the very same idea in Hebrews 9:15 , “And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” It may be noticed also that the expression in Hebrews 9:20 , “at this time,” that is, in the gospel age, requires us to understand the other clause, “sins that are past,” as pointing to sin committed under former dispensations. Nor is there any fear of lending support to the doctrine of universal salvation. if we espouse this view. the sins remitted in past ages being obviously those of believers only. The very same objection might be urged against the parallel passage in Hebrews 9:15 .)

Through the forbearance of God – Through his patience, his long-suffering. That is, he did not come forth in judgment when the sin was committed; he spared us, though deserving of punishment; and now he comes forth completely to pardon those sins concerning which he has so long and so graciously exercised forbearance. This expression obviously refers not to the remission of sins, but to the fact that they were committed while he evinced such long-suffering; compare Acts 17:30 . I do not know better how to show the practical value and bearing of this important passage of Scripture, than by transcribing a part of the affecting experience of the poet Cowper. It is well known that before his conversion he was oppressed by a long and dreadful melancholy; that this was finally heightened to despair; and that he was then subjected to the kind treatment of Dr. Cotton in Alban’s, as a melancholy case of derangement.

His leading thought was that he was doomed to inevitable destruction, and that there was no hope. From this he was roused only by the kindness of his brother, and by the promises of the gospel; (see Taylor’s Life of Cowper). The account of his conversion I shall now give in his own words. “The happy period, which was to shake off my fetters, and afford me a clear discovery of the free mercy of God in Christ Jesus, was now arrived. I flung myself into a chair near the window, and seeing a Bible there, ventured once more to apply to it for comfort and instruction. The first verse I saw was Romans 3:25 ; “Whom God hath set forth, etc.” Immediately I received strength to believe, and the full beam of the Sun of righteousness shone upon me. I saw the sufficiency of the atonement he had made for my pardon and justification. In a moment I believed, and received the peace of the gospel. Unless, the Almighty arm had been under me, I think I should have been overwhelmed with gratitude and joy. My eyes filled with tears, and my voice choked with transport. I could only look up to heaven in silent fear, overwhelmed with love and wonder. How glad should I now have been to have spent every moment in prayer and thanksgiving. I lost no opportunity of repairing to a throne of grace; but flew to it with an earnestness irresistible, and never to be satisfied.”

Comentário de E.W. Bullinger

tem . Omitir.

estabelecido = grego predeterminado (margem). protithemi. Veja Romanos 1:13 .

ser = como.

propiciação . Grego. Hilasterion. Somente aqui e Hebreus 9: 5 . A palavra chega até nós da Septuaginta. Em Êxodo 25:17, kapporeth (capa) é traduzido como epitema de hilasterion , capa propiciatória, a capa da arca na qual o sangue foi asperso como meio de propiciação.

para, etc. = para (grego. eis . App-104.) uma declaração de (grego. endeixis. Ocorre também, Romanos 3:26 ; 2 Coríntios 8:24 . Filipenses 1: 1 , Filipenses 1:28 ).

for = em razão de. Grego. dia. App-104. Romanos 3: 2 .

remissão . Literalmente a passagem. Grego. paresia. Só aqui.

pecados . Grego. hamartema. App-128.

passado . Grego. proginomai. Só aqui. Compare Atos 17:30 .

paciência . Grego. anoche. Ver Romanos 2: 4 .

Comentário de John Calvin

25. Whom God hath set forth, etc. The Greek verb, p??t??e?a? , means sometimes to determine beforehand, and sometimes to set forth. If the first meaning be taken, Paul refers to the gratuitous mercy of God, in having appointed Christ as our Mediator, that he might appease the Father by the sacrifice of his death: nor is it a small commendation of God’s grace that he, of his own good will, sought out a way by which he might remove our curse. According to this view, the passage fully harmonizes with that in John 3:16 ,

“God so loved the world, that he gave his only-begotten Son.”

Yet if we embrace this meaning, it will remain still true, that God hath set him forth in due time, whom he had appointed as a Mediator. There seems to be an allusion in the word , ??ast?????, as I have said, to the ancient propitiatory; for he teaches us that the same thing was really exhibited in Christ, which had been previously typified. As, however, the other view cannot be disproved, should any prefer it, I shall not undertake to decide the question. What Paul especially meant here is no doubt evident from his words; and it was this, — that God, without having regard to Christ, is always angry with us, — and that we are reconciled to him when we are accepted through his righteousness. God does not indeed hate in us his own workmanship, that is, as we are formed men; but he hates our uncleanness, which has extinguished the light of his image. When the washing of Christ cleanses this away, he then loves and embraces us as his own pure workmanship.

A propitiatory through faith in his blood, etc. I prefer thus literally to retain the language of Paul; for it seems indeed to me that he intended, by one single sentence, to declare that God is propitious to us as soon as we have our trust resting on the blood of Christ; for by faith we come to the possession of this benefit. But by mentioning blood only, he did not mean to exclude other things connected with redemption, but, on the contrary, to include the whole under one word: and he mentioned “blood,” because by it we are cleansed. Thus, by taking a part for the whole, he points out the whole work of expiation. For, as he had said before, that God is reconciled in Christ, so he now adds, that this reconciliation is obtained by faith, mentioning, at the same time, what it is that faith ought mainly to regard in Christ — his blood.

For ( propter) the remission of sins, (120) etc. The causal preposition imports as much as though he had said, “for the sake of remission,” or, “to this end, that he might blot out sins.” And this definition or explanation again confirms what I have already often reminded you, — that men are pronounced just, not because they are such in reality, but by imputation: for he only uses various modes of expression, that he might more clearly declare, that in this righteousness there is no merit of ours; for if we obtain it by the remission of sins, we conclude that it is not from ourselves; and further, since remission itself is an act of God’s bounty alone, every merit falls to the ground.

It may, however, be asked, why he confines pardon to preceding sins? Though this passage is variously explained, yet it seems to me probable that Paul had regard to the legal expiations, which were indeed evidences of a future satisfaction, but could by no means pacify God. There is a similar passage in Hebrews 9:15 , where it is said, that by Christ a redemption was brought from sins, which remained under the former Testament. You are not, however, to understand that no sins but those of former times were expiated by the death of Christ — a delirious notion, which some fanatics have drawn from a distorted view of this passage. For Paul teaches us only this, — that until the death of Christ there was no way of appeasing God, and that this was not done or accomplished by the legal types: hence the reality was suspended until the fullness of time came. We may further say, that those things which involve us daily in guilt must be regarded in the same light; for there is but one true expiation for all.

Some, in order to avoid what seems inconsistent, have held that former sins are said to have been forgiven, lest there should seem to he a liberty given to sin in future. It is indeed true that no pardon is offered but for sins committed; not that the benefit of redemption fails or is lost, when we afterwards fall, as Novatus and his sect dreamed, but that it is the character of the dispensation of the gospel, to set before him who will sin the judgment and wrath of God, and before the sinner his mercy. But what I have already stated is the real sense.

He adds, that this remission was through forbearance; and this I take simply to mean gentleness, which has stayed the judgment of God, and suffered it not to burst forth to our ruin, until he had at length received us into favor. But there seems to be here also an implied anticipation of what might be said; that no one might object, and say that this favor had only of late appeared. Paul teaches us, that it was an evidence of forbearance.

What is God’s “righteousness” here has been variously explained. Some regard it his righteousness in fulfilling his promises, as [Beza ] ; others, his righteousness in Christ to believers, mentioned in Romans 1:17 , as [Augustine ] ; and others, his righteousness as the God of rectitude and justice, as [Chrysostom ] Some, too, as [Grotius ] , view it as meaning goodness or mercy, regarding the word as having sometimes this sense.

It is the context that can help us to the right meaning. God exhibited his Son as a propitiation, to set forth this righteousness; and this righteousness is connected with the remission of, or rather; as the word means, the preterition of or connivance at sins committed under the old dispensation: and those sins were connived at through the forbearance of God, he not executing the punishment they deserved; and the purpose is stated to be, — that God might be or appear just, while he is the justifier of those who believe in Christ. Now, what can this righteousness be but his administrative justice? As the law allowed no remission, and God did remit sins, there appeared to be a stain on divine justice. The exhibition of Christ as an atonement is what alone removes it. And there is a word in the former verse, as [Venema ] justly observes, which tends to confirm this view, and that word is redemption , ?p???t??s??, which is a deliverance obtained by a ransom, or by a price, such as justice requires.

Both [Doddridge ] and [Scott ] regard the passage in this light; and the latter gives the following version of it, —

“Whom God hath before appointed to be a propitiation, through faith in his blood, for a demonstration of his justice, on account of the passing by of sins, that had been committed in former times, through the forbearance of God; I say, for a demonstration of his justice, in this present time, in order that he might be just, and the justifier of him that believeth in Jesus.” — Nothing can be clearer than this version.

The last words are rightly rendered, though not literally ; t?? ?? p?ste?? ??s?? — “him of the faith of Jesus,” or, “him of faith in Jesus.” Him of faith is him who believes, as t??? ??? ?? pe??t?µ?? — “them not of circumcision” means “them who are not circumcised,” Romans 4:12 ; and t??? ?? ????e?a? — “those of contention,” signifies, “those who contend,” or, are contentious, Romans 2:8 . – Ed.

Comentário de Adam Clarke

A quem Deus estabeleceu – Nomeado e publicado para ser uma propiciação, ??ast????? , o propiciatório, ou local da expiação; porque o sangue do sacrifício foi aspergido e antes disso, a fim de obter remissão de pecados, punições, etc. O propiciatório era a tampa ou a cobertura da arca da aliança, onde Deus se manifestava no símbolo de sua presença entre os querubins; portanto, a expiação que foi feita neste lugar foi feita adequadamente ao próprio Deus. Veja a nota em Lucas 18:13 .

Pela fé em seu sangue – Isso mostra o que devemos entender tanto pela ap???t??s?? , redenção quanto pela ??ast????? , propiciação; viz. que eles se referem à morte sacrificial de Jesus Cristo, como a expiação feita e o preço pago pela redenção das almas dos homens.

Declarar sua justiça – e?? e?de???? , para a manifestação de sua justiça; sua misericórdia em salvar pecadores, enviando Jesus Cristo para fazer expiação por eles; declarando assim sua disposição de remeter todas as transgressões passadas cometidas por judeus e gentios, durante o tempo em que sua tolerância misericordiosa foi exercida em relação ao mundo; e isso se aplica a todos que ouvem o evangelho agora: a eles é oferecida remissão gratuita de todos os pecados passados.

Comentário de Thomas Coke

Romanos 3:25 . Quem Deus estabeleceu, etc. – Veja a nota em Êxodo 25:17 . A cópia alexandrina omite as palavras d?a p?ste?? pela fé, que parece conforme ao sentido do apóstolo aqui. Ele diz que Deus estabeleceu Cristo como propiciatório em seu sangue: a expiação sob a lei foi feita por sangue, aspergida sobre o propiciatório ou propiciatório; Levítico 16:14 . “Cristo”, diz São Paulo aqui, “é agora apresentado e demonstrado por Deus como o verdadeiro propiciatório em seu próprio sangue”. Veja Hebreus 9: 25-26, onde o sacrifício de si mesmo se opõe ao sangue de outros. Deus o expôs a ser assim, a declarar a sua justiça – sendo o propiciatório o lugar em que Deus falou e declarou o seu prazer; Êxodo 25:22 . Lá Deus sempre apareceu, Levítico 16: 2 . Era o lugar de sua presença; e, portanto, diz-se que ele habita entre os querubins ( Salmos 80: 1 ); pois o propiciatório estava entre os querubins: em todos os aspectos nosso Salvador, que era o antítipo, é apropriadamente chamado propiciatório. Se, no entanto, as palavras pela fé forem mantidas, elas não devem ser entendidas como se nossa fé fosse a causa de Cristo ser designado para ser um propiciatório. A causa de Cristo ser designado para ser um propiciatório é o livre propósito e graça de Deus; mas tem referência ao nosso uso e aplicação do propiciatório. Ver Apocalipse 7:14 ; Apocalipse 12:11 . Para a remissão de pecados que já foram passados, pode ser lida, Em relação à remissão, etc. para a palavra original d?a, acusativo, freqüentemente significa, em respeito ou relação com. Veja no cap. Romanos 8:10 . Os pecados que passaram, evidentemente significam neste lugar, os pecados pelos quais judeus e gentios haviam cometido antes que o Evangelho fosse promulgado; pelos quais os pecados mereciam ser destruídos e indignos das bênçãos da aliança de Deus. Ver 2 Coríntios 5:19 . Locke e Bos.

Comentário de Scofield

propiciação

Aceso. um sacrifício propiciatório, através da fé pelo seu sangue; (Grego – ??ast????? , “local de propiciação)”. A palavra ocorre, 1 João 2: 2 ; 1 João 4:10 como trans. de hilasmos “, aquilo que propicia”, “um sacrifício propiciatório”. Hilasterion é usado pela Septuaginta e Hebreus 9: 5 para “propiciatório”. O propiciatório foi polvilhado com sangue expiatório no dia da expiação Levítico 16:14, como prova de que a sentença justa da lei havia sido (tipicamente) executada, de modo que o que mais deveria ter sido um tribunal poderia justamente ser um propiciatório; Hebreus 9: 11-15 ; Hebreus 4: 14-16 , um local de comunhão Êxodo 25:21 ; Êxodo 25:22 .

Em cumprimento ao tipo, Cristo é Ele mesmo o hilasmos, “o que propicia”, e o hilasterion, “o lugar da propiciação” – o propiciatório polvilhado com Seu próprio sangue – o sinal que em nosso lugar Ele tanto honrou. a lei suportando sua sentença justa de que Deus, que sempre previu a cruz, é justificado por ter “passado” os pecados de Adão a Moisés Romanos 5:13 e os pecados dos crentes sob a antiga aliança (Veja Scofield “ Êxodo 29:33. “) e justificando os pecadores sob a aliança. Não há nenhum pensamento na propiciação de aplacar um Deus vingativo, mas de fazer o que é certo por Sua santa lei e, assim, possibilitar a Ele retamente mostrar misericórdia.

remissão repassando pecados cometidos anteriormente, ou seja, desde Adão. Cf. Hebreus 9:15 .

Comentário de John Wesley

A quem Deus estabeleceu ser uma propiciação pela fé em seu sangue, para declarar sua justiça pela remissão de pecados passados, pela tolerância de Deus;

A quem Deus expôs – diante de anjos e homens.

Uma propiciação – Apaziguar um Deus ofendido. Mas se, como alguns ensinam, Deus nunca se ofendeu, não havia necessidade dessa propiciação. E, se assim for, Cristo morreu em vão.

Declarar sua justiça – Demonstrar não apenas sua clemência, mas sua justiça; até mesmo a justiça vingativa, cujo caráter essencial e cargo principal é punir o pecado.

Pela remissão de pecados passados – Todos os pecados antecedentes à sua crença.