Estudo de Romanos 3:26 – Comentado e Explicado

Assim, digo eu, ele manifesta a sua justiça no tempo presente, exercendo a justiça e justificando aquele que tem fé em Jesus.
Romanos 3:26

Comentário de Albert Barnes

At this time – The time now since the Saviour has come, now is the time when he manifests it.

That he might be just – This verse contains the substance of the gospel. The word “just” here does not mean benevolent, or merciful, though it may sometimes have that meaning; see the Matthew 1:19 note, also John 17:25 note. But it refers to the fact that God had retained the integrity of his character as a moral governor; that he had shown a due regard to his Law, and to the penalty of the Law by his plan of salvation. Should he forgive sinners without an atonement, justice would be sacrificed and abandoned. The Law would cease to have any terrors for the guilty, and its penalty would be a nullity. In the plan of salvation, therefore, he has shown a regard to the Law by appointing his Son to be a substitute in the place of sinners; not to endure its precise penalty, for his sufferings were not eternal, nor were they attended with remorse of conscience, or by despair, which are the proper penalty of the Law; but he endured so much as to accomplish the same ends as if those who shall be saved by him had been doomed to eternal death.

That is, he showed that the Law could not be violated without introducing suffering; and that it could not be broken with impunity. He showed that he had so great a regard for it, that he would not pardon one sinner without an atonement. And thus he secured the proper honor to his character as a lover of his Law, a hater of sin, and a just God. He has shown that if sinners do not avail themselves of the offer of pardon by Jesus Christ, they must experience in their own souls forever the pains which this substitute for sinners endured in behalf of people on the cross. Thus, no principle of justice has been abandoned; no threatening has been modified; no claim of his Law has been let down; no disposition has been evinced to do injustice to the universe by suffering the guilty to escape. He is, in all this great Transaction, a just moral governor, as just to his Law, to himself, to his Son, to the universe, when he pardons, as he is when he sends the incorrigible sinner down to hell. A full compensation, an equivalent, has been provided by the sufferings of the Saviour in the sinner’s stead, and the sinner may be pardoned.

And the justifier of him … – Greek, “Even justifying him that believeth, etc.” This is the uniqueness and the wonder of the gospel. Even while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favor does not show that be loves guilt and pollution, for he has expressed his abhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence is set aside; the threatenings of the law are departed from; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty “not” be inflicted. But not so with God. He shows no less regard to his law in pardoning than in punishing. This is the grand, glorious, special feature of the gospel plan of salvation.

Him which believeth in Jesus – Greek, “Him who is of the faith of Jesus;” in contradistinction from him who is of the works of the Law; that is, who depends on his own works for salvation.

Comentário de E.W. Bullinger

neste momento = (em grego. en) na presente temporada (App-195).

isso, etc. = para (grego. eis) Seu ser.

apenas O mesmo que “justo” , Romanos 3:10 .

que crê, etc. Literalmente aquele fora da (App-104.) Fé de Jesus; isto é, no princípio da fé em Jesus. Compare Romanos 1:17 .

Jesus . App-98.

Comentário de John Calvin

26. For a demonstration, (121) etc. The repetition of this clause is emphatical; and Paul resignedly made it, as it was very needful; for nothing is more difficult than to persuade man that he ought to disclaim all things as his own, and to ascribe them all to God. At the same time mention was intentionally made twice of this demonstration, that the Jews might open their eyes to behold it. — At this time, etc. What had been ever at all times, he applies to the time when Christ was revealed, and not without reason; for what was formerly known in an obscure manner under shadows, God openly manifested in his Son. So the coming of Christ was the time of his good pleasure, and the day of salvation. God had indeed in all ages given some evidence of his righteousness; but it appeared far brighter when the sun of righteousness shone. Noticed, then, ought to be the comparison between the Old and the New Testament; for then only was revealed the righteousness of God when Christ appeared.

That he might be just, etc. This is a definition of that righteousness which he has declared was revealed when Christ was given, and which, as he has taught us in the first chapter, is made known in the gospel: and he affirms that it consists of two parts — The first is, that God is just, not indeed as one among many, but as one who contains within himself all fullness of righteousness; for complete and full praise, such as is due, is not otherwise given to him, but when he alone obtains the name and the honor of being just, while the whole human race is condemned for injustice: and then the other part refers to the communication of righteousness; for God by no means keeps his riches laid up in himself, but pours them forth upon men. Then the righteousness of God shines in us, whenever he justifies us by faith in Christ; for in vain were Christ given us for righteousness, unless there was the fruition of him by faith. It hence follows, that all were unjust and lost in themselves, until a remedy from heaven was offered to them. (122)

Comentário de Adam Clarke

Declarar, eu digo, neste momento – Manifestar agora, pela dispensação do Evangelho, sua justiça, sua infinita misericórdia; e manifestá-lo de tal maneira que ele ainda possa parecer o Deus justo, e ainda assim o justificador, o perdão daqueles que crêem em Jesus. Aqui aprendemos que Deus planejou dar as demonstrações mais evidentes de sua justiça e misericórdia. Da sua justiça, ao exigir um sacrifício, e absolutamente recusando-se a dar salvação a um mundo perdido de qualquer outra maneira; e de sua misericórdia, ao prover o sacrifício que sua justiça exigia. Assim, porque Jesus era uma expiação, um preço de resgate, pelo pecado do mundo, portanto Deus pode, consistentemente com sua justiça, perdoar toda alma que crê em Jesus. Esta é a descoberta completa da justiça de Deus, de seu maravilhoso método de magnificar sua lei e torná-la honrosa; de mostrar a infinita pureza de sua justiça e de salvar um mundo perdido.

Até então, a partir do nono verso, o apóstolo continuara sem interrupção, provando que judeus e gentios estavam em um estado de culpa e condenação, e que só podiam ser salvos pela redenção que está em Cristo Jesus. O judeu, encontrando todos os seus privilégios em jogo, interrompe-o e pergunta:

Comentário de Thomas Coke

Romanos 3:26 . Para declarar, eu digo, etc. – “Ele, eu digo, propôs seu Filho para uma demonstração de sua justiça, ou método de justificação; que agora, neste momento memorável e sinalizador, é tão maravilhosamente ilustrado no grande transações de nossa própria época, destinadas a esse fim, para que ele possa ser e parecer estritamente justo, e ao mesmo tempo, sem impugnar em nenhum grau os direitos de seu governo, o justificador daquele que é da fé em Jesus; isto é, de todo aquele que sinceramente acredita nele; e concorda com esse método de salvação, que Deus publicou por ele, e estabeleceu em sua perfeita obediência e sofrimentos meritórios “. Não é de admirar que Deus seja misericordioso ou fiel às suas promessas, embora o justificador dos pecadores crentes, – como alguns gostariam que entendêssemos essa passagem; mas que ele deveria estar justamente em tal ato, poderia parecer incrível, se não tivéssemos recebido um relato da propiciação e expiação, por quem a fez e de que maneira horrível. Assim, as perfeições de Deus, que foram desonradas por nossa rebelião, são glorificadas. Ele parece, por esse método de justificação, inconcebivelmente rico em mostrar misericórdia; ainda firme, inflexivelmente estável, na execução de vingança. O cetro da graça e a espada da justiça exercem cada um o seu devido exercício, cada um o seu alcance total. A santidade da natureza divina e a dignidade do governo divino não são apenas mantidas, mas são mostradas de maneira magnífica. As palavras neste momento, e? t? ??? ?a???, a hora do agora, ou a hora que agora é, significando a hora em que o Evangelho foi promovido, são enfáticas. Eles distinguem a justificação que Deus naquele tempo exibiu ao mundo, da justificação que Ele manifestará àqueles que fazem o bem, isto é, produzem todos os frutos da fé justificadora, no dia em que Ele julgará o mundo por Jesus Cristo. . Veja Doddridge e Fletcher.

Comentário de Scofield

justiça

“Sua justiça” aqui é a consistência de Deus com Sua própria lei e santidade em justificar livremente um pecador que crê em Cristo; isto é, alguém em cujo nome Cristo atendeu a todas as exigências da lei Romanos 10: 4 .

Comentário de John Wesley

Declarar, digo, neste momento sua justiça: para que ele seja justo e o justificador daquele que crê em Jesus.

Para uma demonstração de sua justiça – Tanto de sua justiça e misericórdia.

Que ele pode ser apenas – Mostrando sua justiça em seu próprio Filho. E, no entanto, o justificador misericordioso de todo aquele que crê em Jesus. Que ele pode ser justo – Pode se mostrar estrita e inviolávelmente justo na administração de seu governo, mesmo enquanto ele é o justificador misericordioso do pecador que crê em Jesus. O atributo da justiça deve ser preservado inviolável; e inviolável, é preservada, se houver uma real imposição de punição ao nosso Salvador. Nesse plano, todos os atributos se harmonizam; todo atributo é glorificado, e ninguém substitui não, nem tanto quanto nublado.