o qual foi entregue por nossos pecados e ressuscitado para a nossa justificação.
Romanos 4:25
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.”
Referências Cruzadas
Isaías 53:5 – Mas ele foi transpassado por causa das nossas transgressões, foi esmagado por causa de nossas iniqüidades; o castigo que nos trouxe paz estava sobre ele, e pelas suas feridas fomos curados.
Isaías 53:10 – Contudo foi da vontade do Senhor esmagá-lo e fazê-lo sofrer, e, embora o Senhor faça da vida dele uma oferta pela culpa, ele verá sua prole e prolongará seus dias, e a vontade do Senhor prosperará em sua mão.
Daniel 9:24 – “Setenta semanas estão decretadas para o seu povo e sua santa cidade para acabar com a transgressão, para dar fim ao pecado, para expiar as culpas, para trazer justiça eterna, para cumprir a visão e a profecia, e para ungir o santíssimo.
Daniel 9:26 – Depois das sessenta e duas semanas, o Ungido será morto, e já não haverá lugar para ele. A cidade e o lugar santo serão destruídos pelo povo do governante que virá. O fim virá como uma inundação: Guerras continuarão até o fim, e desolações foram decretadas.
Zacarias 13:7 – “Levante-se, ó espada, contra o meu pastor, contra o meu companheiro! “, declara o Senhor dos Exércitos. “Fira o pastor, e as ovelhas se dispersarão, e voltarei minha mão para os pequeninos.
Mateus 20:28 – como o Filho do homem, que não veio para ser servido, mas para servir e dar a sua vida em resgate por muitos”.
Romanos 3:25 – Deus o ofereceu como sacrifício para propiciação mediante a fé, pelo seu sangue, demonstrando a sua justiça. Em sua tolerância, havia deixado impunes os pecados anteriormente cometidos;
Romanos 5:6 – De fato, no devido tempo, quando ainda éramos fracos, Cristo morreu pelos ímpios.
Romanos 8:3 – Porque, aquilo que a lei fora incapaz de fazer por estar enfraquecida pela carne, Deus o fez, enviando seu próprio Filho, à semelhança do homem pecador, como oferta pelo pecado. E assim condenou o pecado na carne,
Romanos 8:32 – Aquele que não poupou a seu próprio Filho, mas o entregou por todos nós, como não nos dará juntamente com ele, e de graça, todas as coisas?
Romanos 8:33 – Quem fará alguma acusação contra os escolhidos de Deus? É Deus quem os justifica.
1 Coríntios 15:3 – Pois o que primeiramente lhes transmiti foi o que recebi: que Cristo morreu pelos nossos pecados, segundo as Escrituras,
1 Coríntios 15:17 – E, se Cristo não ressuscitou, inútil é a fé que vocês têm, e ainda estão em seus pecados.
2 Coríntios 5:21 – Deus tornou pecado por nós aquele que não tinha pecado, para que nele nos tornássemos justiça de Deus.
Gálatas 1:4 – que se entregou a si mesmo por nossos pecados a fim de nos resgatar desta presente era perversa, segundo a vontade de nosso Deus e Pai,
Gálatas 3:13 – Cristo nos redimiu da maldição da lei quando se tornou maldição em nosso lugar, pois está escrito: “Maldito todo aquele que for pendurado num madeiro”.
Efésios 5:2 – e vivam em amor, como também Cristo nos amou e se entregou por nós como oferta e sacrifício de aroma agradável a Deus.
Tito 2:14 – Ele se entregou por nós a fim de nos remir de toda a maldade e purificar para si mesmo um povo particularmente seu, dedicado à prática de boas obras.
Hebreus 4:14 – Portanto, visto que temos um grande sumo sacerdote que adentrou os céus, Jesus, o Filho de Deus, apeguemo-nos com toda a firmeza à fé que professamos,
Hebreus 9:28 – assim também Cristo foi oferecido em sacrifício uma única vez, para tirar os pecados de muitos; e aparecerá segunda vez, não para tirar o pecado, mas para trazer salvação aos que o aguardam.
Hebreus 10:12 – Mas quando este sacerdote acabou de oferecer, para sempre, um único sacrifício pelos pecados, assentou-se à direita de Deus.
1 Pedro 1:18 – Pois vocês sabem que não foi por meio de coisas perecíveis como prata ou ouro que vocês foram redimidos da sua maneira vazia de viver que lhes foi transmitida por seus antepassados,
1 Pedro 1:21 – Por meio dele vocês crêem em Deus, que o ressuscitou dentre os mortos e o glorificou, de modo que a fé e a esperança de vocês estão em Deus.
1 Pedro 2:24 – Ele mesmo levou em seu corpo os nossos pecados sobre o madeiro, a fim de que morrêssemos para os pecados e vivêssemos para a justiça; por suas feridas vocês foram curados.
1 Pedro 3:18 – Pois também Cristo sofreu pelos pecados uma vez por todas, o justo pelos injustos, para conduzir-nos a Deus. Ele foi morto no corpo, mas vivificado pelo Espírito,
1 João 2:2 – Ele é a propiciação pelos nossos pecados, e não somente pelos nossos, mas também pelos pecados de todo o mundo.
1 João 4:9 – Foi assim que Deus manifestou o seu amor entre nós: enviou o seu Filho Unigênito ao mundo, para que pudéssemos viver por meio dele.
Apocalipse 1:5 – e de Jesus Cristo, que é a testemunha fiel, o primogênito dentre os mortos e o soberano dos reis da terra. Ele que nos ama e nos libertou dos nossos pecados por meio do seu sangue,
Apocalipse 5:9 – e eles cantavam um cântico novo: “Tu és digno de receber o livro e de abrir os seus selos, pois foste morto, e com teu sangue compraste para Deus homens de toda tribo, língua, povo e nação.
Apocalipse 7:14 – Respondi: “Senhor, tu o sabes”. E ele disse: “Estes são os que vieram da grande tribulação e lavaram as suas vestes e as branquearam no sangue do Cordeiro.