EXEGESE ROMANOS 9.30-33 final.docx
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SEMINÁRIO TEOLÓGICO PRESBITERIANO REVERENDO JOSÉ MANOEL DA CONCEIÇÃO
RICARDO DE CASTRO CARDOSO
EXEGESE ROMANOS 9.30-33
SÃO PAULO – SP SP 2016
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SEMINÁRIO TEOLÓGICO PRESBITERIANO REVERENDO JOSÉ MANOEL DA CONCEIÇÃO
RICARDO DE CASTRO CARDOSO
EXEGESE ROMANOS 9.30-33
Trabalho apresentado atendendo às exigências da matéria Exegese do Novo Testamento 3, ministrada pelo professor Rev. Jair de Almeida Junior, curso Bacharel em Teologia, do Seminário Rev. José Manoel da Conceição. Conceição.
SÃO PAULO – SP SP
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Sumário INTRODUÇÃO.......................................... ................................................................. ............................................. ............................................. ........................... 4 1. ESTUDO CONTEXTUAL. ............................................................ .................................................................................. ............................. ....... 5 1.1. Contexto Histórico da Passagem. ......................................... ............................................................... ................................. ........... 5 1.2. CONTEXTO LITERÁRIO DA PASSAGEM. .............................................. ......................................................... ........... 6 1.2.1. Contexto Literário Remoto. ........................................... .................................................................. ................................. .......... 6 1.2.2. Contexto Literário Próximo. .......................................... ................................................................. ................................. .......... 8 1.2.3. Estrutura do Contexto................................... Contexto......................................................... ............................................. ............................. ...... 9 1.3. CONTEXTO CANÔNICO. ........................ ............................................... .............................................. .................................... ............. 9 2. ESTUDO TEXTUAL ................................. ....................................................... ............................................ .......................................... .................... 10 2.1. Tradução do Texto. ......................................... ............................................................... ............................................. ................................... ............ 13 2.2. Estrutura do Texto .......................................... ................................................................ ............................................ ............................... ......... 17 2.3. Justificativa da Estrutura do Texto. .......................................... ................................................................. ........................... .... 18 2.4. Comentário........................... ................................................. .............................................. ............................................. .................................. ............ 18 2.5. Mensagem para a Época da Escrita. ................................................ .................................................................... .................... 29 2.6. Mensagem para Hoje. .................................................... .......................................................................... ...................................... ................ 29 2.7. Teologia do Texto. ........................... ................................................. ............................................. ............................................. ........................ 29 2.7.1. Implicações para p ara a Teologia Bíblica. ........................................ ............................................................ .................... 29 2.7.2. Implicações para a Teologia Sistemática. ..................................... ..................................................... ................ 30 2.7.3. Implicações para a Teologia Prática.................................................. Prática.............................................................. ............ 31 3. SERMÃO ............................................ .................................................................. ............................................ ............................................. ........................... .... 31 CONCLUSÃO............................................ ................................................................... ............................................. ............................................. ....................... 34 REFERÊNCIAS BIBLIOGRÁFICAS ................................................ ....................................................................... ........................... .... 35
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4
INTRODUÇÃO Apresentaremos nessa exegese uma análise da perícope da epístola aos Romanos, capítulo 9 versos 30 a 33, onde, analisaremos o papel da lei à luz da obra de Cristo. Todavia, conscientes que para sermos precisos nesta análise, devemos posicionar-nos no tempo em que a carta foi escrito, nosso esforço exegético começará situando esta passagem dentro do seu tempo histórico. Como resultado a esta proposta, iremos elencar dados históricos e teológicos que irão levar o leitor a compreender de forma mais precisa a passagem, que é o grande objetivo do estudo desta perícope bíblica. No decorrer do desenvolvimento desenvolvimento deste trabalho, iremos dialogar semântica, sintaxe e morfologicamente com algumas traduções bíblicas na língua portuguesa, e propor a luz desses analise, uma tradução literal do texto grego. Para a compreensão compreensão ainda mais aprimorada do texto, desenvolveremos um comentário, tendo como objetivo elucidar questões e expressões obscuras ao primeiro olhar, que dentro do nosso limitado entendimento, são essenciais e primordiais para uma compreensão mais abrangente da passagem, bem como do restante da carta. Nessa proposta de trabalho, iremos ainda mostrar a mensagem que o autor da carta tinha como objetivo ao escrever a seus leitores. Iremos também identificar os vários atrelamentos que este texto faz com os múltiplos aspectos da teologia Sistemática, Bíblica e teologia prática. Não obstante, na parte final deste trabalho, crendo que o referencial teórico levantado neste neste serve de base para a exposição da perícope estudada, iremos propor um sermão como o grande alvitre deste trabalho exegético.
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5
1. ESTUDO CONTEXTUAL. 1.1. Contexto Histórico da Passagem. Passagem. Existe um pano de fundo histórico dentro da grande seção de Romanos cap. 911. Paulo estava inserido dentro de três mundos: o greco-romano, o judaico e o cristão. (PATE, 2015 p.1) Portanto, quando citado o tema da lei, ele deve ser interpretado à luz desse pano de fundo. Quanto à lei greco-romana é importante pontuar a lei natural, seus reflexos aparecem em Aristóteles, em temas como a ética, ordem moral e direitos humanos, (ELWELL, 2009 p.421) e adentram na cultura helênica, especialmente em Roma. Essa lei natural de Deus é inerente à criação, e está escrita na consciência dos gentios (Rm 2.14), podendo ser chamada também de senso comum. As ideias hebraicas e gregas são unidas no uso das palavras coração e consciência (ALLEN, 1987 p.208), onde a corrupção adentrou, tanto judeus como gentios são indesculpáveis diante de Deus. Quanto à lei judaica, tudo começou com a revolta dos Macabeus, onde Antíoco Epifâneo reinou sobre a Síria entre 175 a.C e 164 a.C, vindo a invadir Israel e profanar o Templo de Jerusalém em 167 a.C, proibindo o culto judaico, a guarda do sábado, além de outros costumes tais como a circuncisão 1. O “zelo pela lei” era o lema dessa revolta, e dentro deste “zelo” estava defender a Torá e a pureza em geral, o que consistia na
separação dos gentios. (PATE, 2015 p.202) O historiador Judeu Flávio Josefo destaca que no tempo de Judas Macabeu, Roma já se avultava como potência européia (Vol 4, Cap. XIII, § 492). Desta forma pareceu bem a ele (como representante dos judeus) fazer com os romanos um pacto de cooperação 2. No período em que a carta foi escrita Roma era capital do império, era uma cidade cosmopolita, gente de todo império circulava por ela e a presença de judeus em Roma, estava ligados aos negócios. (DOUGLAS, 2006 p.1173). Suetônio (75-160 d.C.) escreveu uma biografia de Cláudio(10a.C.-54d.C.) , em que diz: ‘Jud eus estavam constantemente constantemente provocando distúrbios, por instigação de Chrestus (as ( as letras; e, i; tinham o mesmo som, provavelmente Christus), ele (Cláudio) os expulsou de roma ’. Nesse periodo a comunidade cristã oriunda do judaismo era predominante, predominante, somente após Nero
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6
(54-68 d. C) é que os gentios se tornaram maioria. maioria. (ALLEN, 1987 p.184) Portanto, enquanto os romanos consideravam o cristianismo uma variante do judaísmo (por volta 60d.C.), o cristianismo se beneficiava do status de religião permitida (religio licita), mas, quando a distinção entre os dois se tornou clara ao império, o cristianismo foi destituído de toda e qualquer proteção legal. (BRUCE, 2008 p. 2212) Saulo de Tarso foi herdeiro dessa herança do “zelo pela lei” e da aversão da
influencia gentílica gentílica sobre o judaíasmo, judaíasmo, tanto que que resolveu irradicar esse grupo grupo que havia surgido à margem do judaísmo, os seguidores de Cristo. (PATE, 2015 p.2) No entanto, o ardente líder da perseguição, Saulo de Tarso, converteu-se ao cristianismo e foi convocado como instrumento do Senhor. (BOOR, 2003 p.109) Observa-se então que argumento e estrutura da carta, claramente Paulo sabia dos problemas potenciais (se não reais) na igreja. Todas as declarações declarações do proposito estão ligadas, de algum modo, com essa situação histórica (HALE, 1983 p.155), a tensão entre os dois grupos, cristãos judeus e cristãos gentios. Os capítulos 9 a 11 constituem uma unidade temática que se destaca do resto da epístola. Nota-se os papéis dos judeus e dos gentios na história da redenção(PATE, 2015 p.196). A misericórdia foi estendida aos gentios. Os judeus, que haviam sido os administradores dos oráculos de Deus, não compreenderam a mensagem do Messias. (SPROUL, 2011 p.312) O “paradoxo da justiça” é colocado diante dos nossos olhos,
onde a soberania divina e a responsabilidade humana aparecem como dois lados da mesma moeda (JUNIOR, 1989 p.226).
1.2. CONTEXTO LITERÁRIO DA PASSAGEM. 1.2.1. Contexto Literário Remoto.
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7
de Deus se revela no evangelho , de fé em fé, justi justi ça , não chegou a atingir essa lei. vi verr á po por fé. como está escrito: O j usto vive
A justiça de Deus mediante a fé é o tema principal desse primeiro bloco da carta. Paulo prepara o caminho para esse tema ao explicar por que foi necessário que Deus manifestasse sua justiça e por que os seres humanos podem experimentar essa justiça somente mediante a fé. (CARSON 1997, p. 267) O plano de Deus está centralizado nesse evangelho da justificação pela fé. Os gentios estão na igreja invisível simplesmente porque aceitaram o evangelho decorrente da fé. (BRUCE, 2008 p. 1851) Quanto à expressão “ Primeiro do judeu", Paulo aborda as questões que emergem dos assuntos da porção inicial da carta, assuntos que estavam vinculados à incredulidade de Israel. Disso surgiu a necessidade de abordar a questão apresentada pela incredulidade dos judeus. Esta seria uma razão suficiente para o apóstolo ter escrito os capítulos 9 a 11 (MURRAY, 2012 p.27).
Rm 3.27 Onde, Onde, pois, a jactância? Foi de todo Rm 9.32 Por quê? Porque não decorreu da das obras obr as. Tropeçaram na excluída. Por que lei? Das obras? Não; pelo fé , e sim como que das contrário, pela lei da fé. pedra de tropeço, tropeço,
No versículo 32, a pergunta é por que Israel não a alcançou. A acusação é uma confirmação à tese apresentada anteriormente nesta carta, de maneira especial em Rm 3.27. Nenhuma outra exposição é necessária, exceto observarmos a maneira pela qual a antítese é apresentada: “Não decorreu da fé, e sim como que das obras”. ( MURRAY,
2012 p.405).
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8
Rm 11.11 Pergunto, pois: porventura, tropeçaram para que caíssem? De modo nenhum! Mas, pela sua transgressão, veio a salvação aos gentios, gentios, para pô-los em ciúmes.
Em vez de permitir que seus privilégios religiosos (Rm 9:1-5) os conduzissem a Cristo, usaram esses privilégios como um substituto para Cristo. Deus ofereceu Cristo para ser uma Pedra Fundamental, mas Israel o rejeitou, e ele se tornou uma pedra de tropeço.
Em vez de ser "edificada" sobre essa Pedra, Israel caiu (Rm 11.11).
(WIERSBE, 2006 p.711)
1.2.2. Contexto Literário Próximo. Romanos 9-11 devem ser lidos como uma unidade, uma trilogia onde o capítulo 9 olha para o passado refletindo a soberana eleição divina; o capítulo 10 vê o presente e reflete a responsabilidade humana e o capitulo 11 vislumbra o futuro e trata da bênção universal. (LOPES, 2010 p.323). Os versos imediatamente anteriores a nossa perícope são os versículos 19 a 29, ali Paulo contestara a objeção de que as soberanas determinações de Deus tornam os homens isentos de responsabilidade e culpa. O apóstolo conclui essa seção com um texto-prova do AT e mostra que o plano divino ali revelado tinha em vista somente um remanescente como participante da salvação. (MURRAY, 2012 p.405). Os versos imediatamente posteriores a nossa perícope são os versos 1 a 4 do capítulo 10, esses versos são a resposta da nossa perícope, onde se observa que se Israel tivesse tido uma abordagem correta da lei os teria levado a Cristo e a verdadeira justiça, pois a própria lei aponta para Cristo (Rm 10.4) (CARSON; FRANCE; MOTYER; WENHAM. 2009 p.1723).
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9
1.2.3. Estrutura do Contexto.
(Adaptado de HALE, 1983 p.160 e BRUCE, 1824 p.1824)
1.3. CONTEXTO CANÔNICO. Filipenses 3.9 faz menção à justiça que resulta da fé em Jesus, em oposição à “justiça própria”,
baseada na Lei. Ecoando na perícope em analise. Obviamente, a
justiça pela fé é a justiça que procede de Deus e que “se baseia na fé”. Paulo expressa
essa convicção em contraste com a própria experiência, segundo a qual, baseado na justiça da Lei, ele se julgava “irrepreensível” “irrepreensível” (Fp (Fp 3.6) ( REID, 2012 p. 803). Rm 9.30-32 Que diremos, pois? Que os gentios, que não buscavam a justif justifica icaçã ção o , vieram a alcançá-la, todavia, a que decorre da fé; e Israel, que buscava a lei de justiça, não chegou a atingir essa lei. Por quê? Porque não decorr decorr eu da da fé , e sim como que das obras
Da mesma forma Tito 3.5, os crentes não são salvos por causa de obr obras as
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10
Sião expandiu o seu significado para incluir também o Templo e a área ao seu redor, pois geograficamente, geograficamente, Sião e Moriá formam uma só elevação (Salmo 2:6; 48:2,11-12; 132:13 Joel 3:17) ( PFEIFFER; VOS; REA, 2007 p.1811). A visão judaica de Sião , como a cidade de Deus e sua habitação, à luz do Novo Testamento, podemos legitimamente aplicá-lo para a igreja, que foi enxertada em Israel (Rm 11:17-24). 11:17-24). Assim como Deus promete estabelecer Sião para sempre, assim Jesus prometeu estabelecer Sua Igreja para sempre (Mt16.18.)3 e todos os que nEle põe a sua confiança.. Salm Salmo o 48.1-2 48.1-2 e 8 Grande é o SENHOR e mui digno de ser louvado, na cidade do nosso Deus. Seu santo monte, belo e sobranceiro, é a alegria de toda a terra; o monte Siã Si ão , para os lados do Norte, a cidade do grande Rei. Como temos ouvido dizer, assim o vimos na cidade do SENHOR dos Exércitos, na cidade do nosso Deus. Deus a estabelece estabelece para sem sempr pre e. (Seláh)
Isaías 26.1-6 Temos uma cida ci dade de forte for te;; Deus lhe põe a salvação por muros e baluartes. Abri vós as portas, para que entre a nação justa, que guarda a fidelidade. Tu, SENHOR, conservarás em perfeita paz aquele cujo propósito é firme; porque ele confia em ti. Confiai no SENHOR perpetuamente, porque o SENHOR Deus é uma r ocha ete eterr na;
H b 12.22-24 12.22-24 Mas tendes chegado ao monte Siã Si ão e à cidade do Deus vivo, a J erusalé rusalém m cele celest stial ial , , e a incontáveis hostes de anjos, e à universal assembleia e igreja dos primogênitos arrolados nos céus, e a Deus, o Juiz de todos, e aos espíritos dos justos aperfeiçoados, e a J esus, sus, o Me M ediado iador da nova aliança ali ança , e ao sangue da aspersão que fala coisas superiores ao que fala o próprio Abel.
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11
ἐροῦμεν;
diremos?
Verbo Futuro Indicativo Ativo 1ª Plural Plural
ὅτι
Que
Conjunção Subordinada
ἔθνη
gentios
Substantivo Nominativo Neutro Plural Plural
τὰ
-
Artigo Nominativo Neutro Plural Plural
μὴ
não
Advérbio Advé rbio
Διώκοντα
enquanto estavam buscando
Verbo Particípio Presente At. Nominativo Neutro Plural Plural
Δικαιοσύνην
justiça,
Substantivo Acusativo Feminino Singular Singular
Κατέλαβεν
agarraram avidamente
Verbo Aoristo Indicativo Ativo 3ª Singular Singular
δικαιοσύνην,
justiça,
Substantivo Acusativo Feminino Singular Singular
Δικαιοσύνην
justiça
Substantivo Acusativo Feminino Singular Singular
δὲ
[mas]
Conjunção Conjunção coordenada
τὴν
que [é]
Artigo Acusativo Feminino Singular Singular
ἐκ
Por meio de
Preposição Preposição
πίστεως·
fé;
Substantivo Genitivo Feminino Singular Singular
Ἰσραὴλ
Israel
Substantivo Nominativo Masculino Singular Singular
δὲ
mas,
Conjunção Conjunção Coordenada
Διώκων
Enquanto estava
Verbo Particípio Presente Ativo Nominativo Masc. Sing. Sing.
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12
ἔφθασεν.
Atingiu Verbo Aoristo Indicativo Ativo 3ª Singular Singular completamente
διὰ
De[através de] Preposição Preposição
τί;
Por quê?
Pronome (Indef. Interrog.) Acusativo Neutro Singular Singular
ὅτι
Porque [era]
Conjunção Subordinada causal
οὐκ
não
Adverbio Adve rbio
ἐκ
de
Preposição Preposição
Πίστεως
fé,
Substantivo Genitivo Feminino Singular Singular
ἀλλ’
mas
Conjunção Conjunção coordenada adversativa
ὡς
como
Conjunção Adverbial
ἐξ
pelas
Preposição Preposição
ἔργων·
Obras [da lei]
Substantivo Genitivo Neutro Plural Plural
Προσέκοψαν
Certamente tropeçaram
Verbo Aoristo Indicativo Ativo 3ª Plural Plural
τῷ
na
Artigo Instrumental Masculino Singular Singular
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13
Πέτραν
rocha
Substantivo Acusativo Feminino Singular Singular
σκανδάλου,
de escândalo
Substantivo Genitivo Neutro Singular Singular
καὶ
E
Conjunção Conjunção coordenada
ὁ
o
Artigo Nominativo Masculino Singular Singular
Πιστεύων
O que crê
Verbo Particípio Presente Ativo Nominativo Masc. Sing. Sing.
ἐπ’
Em
Preposição
αὐτῷ
ela,
Pronome Possessivo Dativo Masculino 3ª Singular Singular
οὐ
Não
Advérbio Advé rbio
καταισχυνθήσεται.
será Verbo Futuro Indicativo Passivo 3ª Singular Singular envergonhado.
2.1. Tradução do Texto. 30 Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβενδικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως, ἐκ πίστεως, Que diremos pois? Que gentios, enquanto não estavam buscando justiça agarraram avidamente avidamente justiça, a justiça que é por meio de fé,
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14
307). Como o verbo principal é aoristo “κατέλαβεν” o particípi o presente é traduzido
como passado contínuo (MOUNCE, 2009 p. 307). É possível, frequentemente, traduzilo com a forma “ -ndo” do verbo ou com a palavra chave “enquanto”. (MOUNCE, 2009 p. 296). Nenhuma tradução optou pelo uso da palavra “enquanto”, “enquanto”, eu optei para
expressar a qualidade ação conforme justificado acima. O verbo aoristo indicativo “κατέλαβεν” agarraram avidamente. O Indicativo é o
modo que apresenta algo como sendo a realidade de fato, [...] o modo da asserção, ou apresentação da certeza. (WALLACE p. 448). Indicativo aoristo indica uma ação acabada (BERGMAN E REGA. p. 28), logo, os gentios (eleitos) realmente, de fato, com certeza apoderaram-se dessa justiça definitivamente. A ACF traduziu parcialmente com o verbo “alcançaram” o que pode dar a ideia de seus próprios esforços. Optei pela
tradução agarraram avidamente, dando a ideia de alguém que agarra em algo no desespero, no caso agarraram-se no Evangelho. O artigo acusativo “τὴν”, às vezes, o artigo equivale ao pronome relativo “ que”.
A ARA e NTLH omitiram essa partícula. A preposição “ἐκ”, podendo ser traduzida como “ por meio de” (WALLACE, 2009 p.371). A ARA acresce ntou o verbo “decorre” esvaziando o sentido da preposição. διώκων νόμον δικαιοσύνης εἰς νόμον εἰς νόμον οὐκ ἔφθασεν. οὐκ ἔφθασεν. 31 Ἰσραὴλ δὲ διώκων νόμον
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15
O particípio presente “διώκων”, descreve uma ação que ocorre na mesmo ocasião da ação do verbo principal. (MOUNCE, 2009 p. 307). Como o verbo principal é aoristo “ἔφθασεν” o particípi o presente é traduzido como passado contínuo (MOUNCE,
2009 p. 307). Enquanto estava buscando. Todas as traduções optaram apenas pelo passado, sem sem o aspecto de continuidade. continuidade. O verbo aoristo indicativo “ἔφθασεν” sua qualidade de ação do aoristo indica que Israel não atingiu a justiça completamente. Divergindo das demais traduções optei pelo acréscimo da palavra definitivamente, aplicando a qualidade de ação do aoristo. οὐκ ἐκ πίστεως πίστεως ἀλλ᾿ ὡς ἐξἔργων· προσέκοψαν τῷ λίθῳ τοῦ προσκόμματο, 32 διὰ τί; ὅτι οὐκ ἐκ Por quê? Porque não de fé, mas como que das obras[da obras[da lei]; certamente tropeçam tropeçam na pedra de tropeço ACF
Romans 9:32 Por quê? Porque não foi pela fé, mas como que pelas obras da lei; tropeçaram na pedra de tropeço; ARA Romans 9:32 Por quê? Porque não decorreu da fé, e sim como que das obras. Tropeçaram na pedra de tropeço, NVI Romanos 9:32 Por que não? Porque não a buscava pela fé, mas como se fosse por obras. Eles tropeçaram na "pedra de tropeço". NTLH Romanos 9:32 E por que não? Porque eles procuravam alcançar isso por meio das suas ações e não por meio da fé. Eles tropeçaram na “pedra de tropeço”,
Existe uma Variante Textual nesse verso, o Textus Receptus acrescentou da lei
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16
33 καθὼς γέγραπται·ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται. Como está escrito: eis! Estou pondo em Sião pedra de tropeço e rocha de escândalo e o que crê em ela não será envergonhado. ACF
Romans 9:33 Como está escrito: Eis que eu ponho em Sião uma pedra de tropeço, e uma rocha de escândalo; E todo aquele que crer nela não será confundido. ARA Romans 9:33 como está escrito: Eis que ponho em Sião uma pedra de tropeço e rocha de escândalo, e aquele que nela crê não será confundido. NVI em Sião uma pedra de tropeço e uma Romanos 9:33 Como está escrito: "Eis que ponho em Sião rocha que faz cair; e aquele que nela confia jamais será envergonhado". NTLH Romanos 9:33 como dizem as Escrituras Sagradas:“Vejam! Estou colocando em Sião uma pedra em que eles vão tropeçar, a rocha que vai fazê-los cair. Mas quem crer nela não ficará desiludido.”
Destaca-se aqui a presença do verbo perfeito indicativo “γέγραπται” Está Escrito.
A NTLH traduziu essa expressão como “dizem as Escrituras Sagradas” que é
uma tradução razoável, mas a expressão fossilizada “Está Escrito” , na minha opinião, tem mais força. A partícula demonstrativa “Ἰδοὺ” Eis! (Verbo Aoristo imperativo) essa partícula
traz uma característica de vivacidade e nos chama a atenção para algo importante. A NTLH traduziu como um imperativo. Vejam! A tradução é possível, mas não tem a mesma força da expressão. Observa-se aqui uma variante textual: o
faz um acréscimo para
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17
2.2. Estrutura do Texto 4
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18
2.3. Justificativa da Estrutura do Texto. Paulo aborda o tema da relação dos israelitas “Ἰσραὴλ” e dos gentios “ἔθνη” com o plano divino de salvação. Interpreta a resistência dos judeus e a fé dos gentios a luz do Evangelho e destaca como parte desse plano o contraste “ἀλλ’” de estar ou
ancorado em uma rocha “πέτραν” segura e firme ou na pedra “λίθον” solta e frágil. A palavra chave dessa estrutura é “δικαιοσύνην” e demais que compartilham da mesma
raiz.
2.4. Comentário. 30 Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβενδικαιοσύνην, δικαι οσύνην δὲ τὴν ἐκ πίστεως, ἐκ πίστεως,
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19
declara a conclusão a que chegara com base em seu arrazoado prévio. (HENDRIKSEN, 2001 p.440) Adiantando um pouco o assunto que iremos dissecar abaixo, o que o autor está introduzindo é uma conclusão de um argumento. Trata-se de um “paradoxo da justiça”, (ALLEN, 1987 p.274) os judeus buscaram a justiça, mas não a encontraram, enquanto os gentios, que não a estavam buscando, a encontraram! (WIERSBE, 2006 p.711) A expressão “Τί οὖν ἐροῦμεν”; Que pois diremos? Essa pergunta surge em conexão com a incredulidade de Israel, tão ressaltada nos versículos 1 a 3. Porém, juntamente com essa essa incredulidade, existe a fé exercida exercida pelos gentios gentios (vv. 25 e 26). Esta diversidade provoca a pergunta: o que podemos fazer acerca disso? (MURRAY, 2012 p.404). Aqui o autor inspirado por Deus usa o estilo de diatribe, esse estilo literário toma a forma de um ensino lapidar, na Epistola aos Romanos, (ALLEN, 1987 p.274) “Que
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20
“ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην” Que gentios, enquanto não estavam buscando justiça...
A importância de não haver artigo definido com “ἔθνη” gentios, reconhece, não “os gentios” como uma classe, mas “alguns gentios” individualme nte, ecoando em ἐξ ἐθνῶν no verso 24 deste mesmo capítulo. (JAMES, 2002 p.?). Isso é enfatizado pelo uso
do artigo τὰ +particípio διώκοντα que é semelhante a um adjetivo, sendo individualizante ou genérico genérico (WALLACE, 2009 p.233). p.233). No caso aqui individualizante, pois em Romanos 9.24 aponta para o fato de Deus chamar os eleitos individualmente “σκεύη ἐλέους ἃ προητοίμασεν”(v.23) dentre os judeus “ἐξ Ἰουδαίων” e dentre gentios “ἐξ ἐθνῶν”(v.24). Esses são os vasos da glória tomados em parte dos judeus e gentios
atestando que a eleição não tem nacionalidade. nacionalidade. (CALVINO, 2014 p. 400,401) O particípio presente “διώκοντα” enquanto não estavam buscando, descreve
uma ação que ocorre na mesmo ocasião da ação do verbo principal. (MOUNCE, 2009 p.
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21
Os gentios haviam se apoderado da justiça que não haviam buscado, pois a justiça que vem da fé é apoderada, e não alcançada com méritos “δὲ τὴν ἐκ πίστεως”. ἐκ πίστεως”. Isso é expresso pela etimologia da expressão “κατέλαβεν δικαιοσύνην”. Denota ir de encontro “κατὰ” “κατὰ”6 ou para ultrapassagens 7. A imagem da corrida8 está na mente de
Paulo, essa imagem indica alguém que persegue um objetivo como justiça. Paulo particularmente em Romanos atentou para esse contexto (Is 51.1). (JAMES, 2002 p.?) Beale e Carson acrescentam que “o uso da imagem da corrida indica que, a Lei
desempenha em suas promessas, um papel no curso do relacionamento entre Deus e a humanidade, mas não é o fim dos propósitos de Deus nem uma realidade estática”. (BEALE; CARSON, 2014 p. 811) Os gentios embora não participassem da corrida “ não buscavam justiça”, mas em virtude de sua fé cruzaram a linha de chegada, enquanto
Israel não se apoderou d a “lei da justiça”, ou seja, a lei de Moisés, onde está implícito a direito de se relacionar com Deus, uma lei que oferecesse a promessa de justiça (Rm
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22
É importante pontuar que o substantivo “δικαιοσύνην” é usado três vezes em Rom. 9.30 e uma vez em Rom. 9.31. A “ justiça” da fé é contrastada com a “ justiça” da lei. Mais uma vez observa-se aqui o contraste entre a antiga aliança e da nova aliança 9. Murray acrescenta que “não se trata do atribut o divino da justiça, mas é uma
justiça que envolve atributos e propriedades divinos, contrastada não meramente com a injustiça, mas também com a justiça humana”. ( MURRAY, 2012 p.22).
Para compreendermos a essência da palavra δικαιοσύνην” justiça temos de
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23
A seguir o autor inicia o verso 31 com o substantivo nominativo “Ἰσραὴλ” Israel
indicando assim o sujeito da oração. A escolha do Ἰσραήλ em vez de Ἰουδαῖοι (cf. v 24) é provavelmente significativo: Paulo não está contra toda uma geração de judeus, mas é contra a auto-compreensão do que significa ser o povo da aliança (JAMES, 2002 p.?). A seguir observa-se a conjunção coordenada contrastativa “δὲ”, que su gere um contraste. (WALLACE, 2009 p.671 ). Que gentios, enquanto não estavam buscando justiça agarraram avidamente justiça, a justiça que é por meio de fé “δὲ” mas Israel
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24
Aqui o autor usa a preposição “εἰς” que rege o o genitivo. genitivo. Ela denota algo interior,
intimo; logo Israel não atingiu completamente essa lei “εἰς νόμον εἰς νόμον οὐκ ἔφθασεν.” οὐκ ἔφθασεν.” Por não ter uma estreita ligação íntima com ela. O verbo “ἔφθασεν” atingir , indica uma metáfora da busca (não necessariamente
de uma raça, mas particularmente, como "uma pista de corrida para a justiça") "não ter sucesso no cumprimento da lei" distancia- se da metáfora da νόμος que é certamente a lei (judaica) (JAMES, 2002 p.?).
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25
conseguiria, pois a lei permanecia sempre quilômetros à frente de Israel. (HENDRIKSEN, 2001 p.441) Existe uma Variante Textual nesse verso, o Textus Receptus acrescentou da lei “νόμου” após “ἔργων”. Paulo fez muitas vezes uso desta frase "obras da lei" (Rm 3:
20,28; Gl 2,16; 3.2,5,10) (OMANSON, 2010 p.315). O texto mais breve é provavelmente o mais correto, é o que aparece nos manuscritos mais antigos, os mss P (46), Aleph, ABDEG, algumas versões latinas, e, igualmente, nos escritos de alguns dos
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26
esses versos (Is 8.14 e 28.16) desta forma (técnica rabínica), ele amplia o significado de ambas as passagens 10. Ele aplicou este duplo aspecto ao assunto que estava abordando: o fracasso de Israel e o sucesso dos gentios em obter a justificação. Assim, ele mostra que, na verdade, as Escrituras haviam predito o duplo resultado. Contudo, o foco principal é o tropeço de Israel. (MURRAY, 2012 p.406). Paulo está citando uma coleção de citações do AT de ampla circulação na igreja primitiva (cf. IPe 2.6ss). (BRUCE, 2008 p. 1851).
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27
"Embora esta Escritura tenha sido escrita há muito tempo atrás, sua
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28
solta, pode ser rolada, porém rocha “πέτραν” é uma pedra subterrânea, que se eleva
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29
Por fim, Israel não creu por causa de seu orgulho porque procurou alcançar a
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30
2.7.2. Implicações para a Teologia Sistemática.
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31
traz o homem à redenção e faz com que ele viva nela. (BAVINCK, 2001 p.
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