Estudo de Romanos 4:24 – Comentado e Explicado

É também para nós, pois a nossa fé deve ser-nos imputada igualmente, porque cremos naquele que dos mortos ressuscitou Jesus, nosso Senhor,
Romanos 4:24

Comentário de Albert Barnes

Being justified – Being treated as if righteous; that is, being regarded and treated as if they had kept the Law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the Law. He now affirms that if they were so treated, it must be by mere favor, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this Epistle. The expression here is to be understood as referring to all who are justified; Romans 3:22 . The righteousness of God by faith in Jesus Christ, is “upon all who believe,” who are all “justified freely by his grace.”

Freely – d??ea`? do¯reanThis word stands opposed to what is purchased, or which is obtained by labor, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the Law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift, It does not mean that it has been obtained, however, without any price or merit from anyone, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified, 1 Corinthians 6:20 ; 1 Corinthians 7:23 ; 2 Peter 2:1 ; 1 Peter 2:9 . (Greek). Acts 20:28 ; Isaiah 53:11 . We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift.

By his grace – By his favor; by his mere undeserved mercy; see the note at Romans 1:7 .

Through the redemption – d?a` t??? a?p???t??´se?? dia te¯s apolutro¯seo¯sThe word used here occurs only 10 times in the New Testament, Luke 21:28 ; Romans 3:24 ; Romans 8:23 ; 1 Corinthians 1:30 ; Ephesians 1:7 , Ephesians 1:14 ; Ephesians 4:30 ; Colossians 1:14 ; Hebrews 9:15 ; Hebrews 11:35 . Its root ( ??´t??? lutron) properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word used here is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected. It is sometimes used in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in Luke 21:28 ; Romans 8:23 ; Ephesians 1:14 . That this is not the sense here, however, is apparent. For the apostle in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here denotes that deliverance from sin, and from the evil consequences of sin, which has been effected by the offering of Jesus Christ as a propitiation; Romans 3:25 .

That is in Christ Jesus – Or, that has been effected by Christ Jesus; that of which he is the author and procurer; compare John 3:16 .

Comentário de E.W. Bullinger

para nós = por nossa conta.

deve = está prestes a.

se acreditarmos = acreditar (nós).

o morto. Aplicativo-.

Comentário de John Calvin

24. Who believe on him , etc. I have already reminded you of the design of those periphrastic expressions: Paul introduced them, that he might, according to what the passages may require, describe in various ways the real character of faith — of which the resurrection of Christ is not the smallest part; for it is the ground of our hope as to eternal life. Had he said only, that we believe in God, it could not have been so readily learnt how this could serve to obtain righteousness; but when Christ comes forth and presents to us in his own resurrection a sure pledge of life, it then appears evident from what fountain the imputation of righteousness flows.

Comentário de Adam Clarke

Mas para nós também – A menção dessa circunstância tem um design muito mais extenso do que meramente honrar Abraão. Está registrado como o modelo, segundo o qual Deus salvará judeus e gentios: de fato, não pode haver outro caminho de salvação; como todos pecaram, todos devem ser salvos pela fé através de Cristo Jesus, ou finalmente perecer. Se Deus, portanto, deseja nossa salvação, deve ser pela fé; e a fé contempla sua promessa, e sua promessa compreende o Filho de seu amor.

Comentário de Thomas Coke

Romanos 4:24 . Mas para nós também – mas também por nossa causa.

Comentário de Scofield

imputado

Ou, calculado, ou seja, colocar na conta de. Veja Filemom 1:18 , mesma palavra:

Comentário de John Wesley

Mas também para nós, a quem será imputado, se crermos naquele que ressuscitou Jesus, nosso Senhor, dentre os mortos;

Mas também no nosso – Estabelecer-nos na busca da justificação pela fé, e não pelas obras; e dar uma resposta completa àqueles que dizem que “ser justificado pelas obras significa apenas pelo judaísmo; ser justificado pela fé significa abraçar o cristianismo, isto é, o sistema de doutrinas assim chamado”. Certamente é que Abraão não poderia, nesse sentido, ser justificado pela fé ou pelas obras; e igualmente certo de que Davi (tomando as palavras assim) era justificado por obras, e não pela fé.

Quem ressuscitou Jesus dentre os mortos – Como fez de uma maneira tanto Abraão quanto Sara.

Se crermos naquele que ressuscitou Jesus – Deus Pai, portanto, é o objeto adequado da fé justificadora. É observável que São Paulo aqui, ao falar de nossa fé e da fé de Abraão, faça parte do todo. E ele menciona essa parte, em relação a Abraão, que naturalmente afetaria mais os judeus.