SEV Biblia, Chapter 13:39
y de todo lo que por la ley de Moisés no pudisteis ser justificados, en éste es justificado todo aquel que creyere.
Clarke's Bible Commentary - Acts 13:39
Verse 39. And by him] On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God; from which ye could not be justified by the law of Moses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, "Do this, and ye shall live;" and, "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Ye have not done these things required; ye have not continued in any good thing; ye have not only not done all things commanded, but ye have done none, none as they ought to be done; and therefore ye are under the curse. The Gospel says, Believe on the Lord Jesus; credit his Divine mission; consider his death an atonement for sin; believe in his resurrection, as a proof that the atonement is made, believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses.
John Gill's Bible Commentary
Ver. 39. And by him all that believe are justified from all things , etc.] Christ, as God, is not only the justifier of his people, who pronounces them righteous in the sight of God; but his righteousness imputed to them is the matter of their justification, or that by which they are justified; and not the works of the law, or obedience to the Gospel, or internal holiness, either in whole or in part, or the grace of faith, but the object of it, Christ, and his righteousness: and justification by this is complete and perfect; it is from all sin, original and actual, secret and open, greater or lesser sins; sins of presumption and ignorance, of omission or commission; from all things the law can charge with, as breaches of it; from all things which the justice of God can demand satisfaction for; and from all things that Satan, or a man’s own conscience, can justly accuse him of. And those that believe in Christ with the heart unto righteousness, are openly and manifestly justified in their own consciences, and can claim their interest in it, and have the comfort of it, as well as they were before secretly justified in the mind of God, and in their head and representative Jesus Christ. And from all sin these are justified of God, as Beza’s ancient copy reads, “for it is God that justifies”, ( Romans 8:33) against whom men have sinned, and whose law they have violated, and whose justice they have affronted, by reason of which they are liable to condemnation; but God justifies them, by imputing the righteousness of his Son to them, in which he views them as without fault, unblamable and irreprovable; and though all men are not justified, yet many are; even all the seed of Israel, all the elect of God, everyone that believes in Christ, as all do who are ordained to eternal life; Christ’s righteousness is imputed and applied to all these, and therefore they shall never enter into condemnation, but shall be acquitted and discharged from all things, from which , it is added, ye could not be justified by the law of Moses ; that is, by the works of the law, or by obedience to it, because such obedience is imperfect; and therefore the law cannot justify, discharge, and acquit upon it, but instead thereof, must curse and condemn; as it does everyone, that does not do all things commanded in the law, and in the manner that requires; besides, if righteousness was hereby, the grace of God in justification would be frustrated, the death of Christ would be rendered null and void, and boasting would not be excluded; all which are contrary to the scheme of the Gospel. It may be observed, that pardon of sin and justification are two distinct blessings, or the apostle must be guilty of a great tautology; since having spoken of forgiveness of sin in the preceding verse, he speaks of justification in this, as another blessing enjoyed by and through Christ, and published in the Gospel, styled therefore the word and ministration of righteousness. And indeed they are distinct; in pardon the man is considered as a sinner, in justification as a righteous man; pardon takes away his sin, justification gives him a righteousness; pardon frees from punishment, but justification besides that gives him a title to eternal life; to pardon, the blood of Christ is sufficient; but to justification are required the holiness of Christ’s nature, the perfect obedience of his life, as well as his suffering of death; moreover, justification passed on Christ as the head and representative of his people, but not pardon; he may be said to be justified, but not pardoned: these two blessings make a considerable figure in the ministry of the word.
Matthew Henry Commentary
Verses 38-41 - Let all that hear the gospel of Christ, know these two things: 1. Tha through this Man, who died and rose again, is preached unto you the forgiveness of sins. Your sins, though many and great, may be forgiven and they may be so without any injury to God's honour. 2. It is by Christ only that those who believe in him, and none else, are justifie from all things; from all the guilt and stain of sin, from which the could not be justified by the law of Moses. The great concern of convinced sinners is, to be justified, to be acquitted from all their guilt, and accepted as righteous in God's sight, for if any is lef charged upon the sinner, he is undone. By Jesus Christ we obtain complete justification; for by him a complete atonement was made for sin. We are justified, not only by him as our Judge but by him as the Lord our Righteousness. What the law could not do for us, in that is was weak, the gospel of Christ does. This is the most needful blessing bringing in every other. The threatenings are warnings; what we ar told will come upon impenitent sinners, is designed to awaken us to beware lest it come upon us. It ruins many, that they despise religion Those that will not wonder and be saved, shall wonder and perish.
Greek Textus Receptus
και 2532 CONJ απο 575 PREP παντων 3956 A-GPN ων 3739 R-GPN ουκ 3756 PRT-N ηδυνηθητε 1410 5675 V-AOI-2P-ATT εν 1722 PREP τω 3588 T-DSM νομω 3551 N-DSM μωσεως 3475 N-GSM δικαιωθηναι 1344 5683 V-APN εν 1722 PREP τουτω 5129 D-DSM πας 3956 A-NSM ο 3588 T-NSM πιστευων 4100 5723 V-PAP-NSM δικαιουται 1344 5743 V-PPI-3S
Robertson's NT Word Studies
13:39 {And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses} (kai apo pantwn hwn ouk eduneqete en nomwi mwusews dikaioqenai en toutwi pas ho pisteuwn dikaioutai). this is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from (apo not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified." The climax is at the close and gives us the heart of Paul's teaching about Christ. "We have here the germ of all that is most characteristic in Paul's later teaching. It is the argument of the epistle to Galatians and Romans in a sentence" (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. this is made possible in and by (en) Christ alone. Paul's favorite words occur here, pisteuw, believe, with which pistis, faith, is allied, dikaiow, to set right with God on the basis of faith. In #Ro 6:7 Paul uses apo also after dikaiow. These are key words (pisteuw and dikaiow) in Paul's theology and call for prolonged and careful study if one is to grasp the Pauline teaching. dikaiow primarily means to make righteous, to declare righteous like axiow, to deem worthy (axios). But in the end Paul holds that real righteousness will come (#Ro 6-8) to those whom God treats as righteous (#Ro 3-5) though both Gentile and Jew fall short without Christ (#Ro 1-3). this is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (#1Co 1:23-25). It is a new and strange doctrine to the people of Antioch.
