who was delivered up for our trespasses, and was raised for our justification.
Parallel Translations
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who was delivered up for our trespasses, and was raised for our justification.
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Which was delivered for oure synnes and rose agayne forto iustifie vs.
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Who was deliuered to death for our sinnes, and is risen againe for our iustification.
Cross-references (29)
Passages linked to Romans 4:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 John 4:9-10 By this God’s love was revealed in us, that God has sent his one and only Son into the world that we might live through him. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins.
- Isaiah 53:5-6 But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed. All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
- 2 Corinthians 5:21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- Galatians 1:4 who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father—
- Ephesians 5:2 Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- 1 Peter 2:24 He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
- 1 Peter 3:18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit,
- 1 John 2:2 And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.
- Romans 5:6-8 For while we were yet weak, at the right time Christ died for the ungodly. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. But God commends his own love toward us, in that while we were yet sinners, Christ died for us.
- 1 Corinthians 15:17 If Christ has not been raised, your faith is vain; you are still in your sins.
- Zechariah 13:7 “Awake, sword, against my shepherd, and against the man who is close to me,” says Yahweh of Armies. “Strike the shepherd, and the sheep will be scattered; and I will turn my hand against the little ones.
- Matthew 20:28 even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
- Romans 8:3 For what the law couldn’t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh;
- Romans 3:25 whom God sent to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance;
- Titus 2:14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
- Hebrews 9:28 so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
- Hebrews 10:12-14 but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God, from that time waiting until his enemies are made the footstool of his feet. For by one offering he has perfected forever those who are being sanctified.
- 1 Peter 1:21 who through him are believers in God, who raised him from the dead, and gave him glory, so that your faith and hope might be in God.
- Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood—
- Isaiah 53:10-12 Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand. After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities. Therefore I will give him a portion with the great. He will divide the plunder with the strong; because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.
- Romans 5:18 So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.
- Romans 8:32-34 He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? Who could bring a charge against God’s chosen ones? It is God who justifies. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.
- 1 Corinthians 15:3-4 For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures,
- Hebrews 4:14-16 Having then a great high priest who has passed through the heavens, Jesus, the Son of God, let’s hold tightly to our confession. For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
- 1 Peter 1:18-19 knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers, but with precious blood, as of a lamb without blemish or spot, the blood of Christ,
- Revelation 5:9 They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your blood out of every tribe, language, people, and nation,
- Galatians 3:13 Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,”
- Daniel 9:24 “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
- Daniel 9:26 After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 25. Who was delivered for our offences, etc. He…
25. Who was delivered for our offences, etc. He expands and illustrates more at large the doctrine to which I have just referred. It indeed greatly concerns us, not only to have our minds directed to Christ, but also to have it distinctly made known how he attained salvation for us. And though Scripture, when it treats of our salvation, dwells especially on the death of Christ, yet the Apostle now proceeds farther: for as his purpose was more explicitly to set forth the cause of our salvation, he mentions its two parts; and says, first, that our sins were expiated by the death of Christ, — and secondly, that by his resurrection was obtained our righteousness. But the meaning is, that when we possess the benefit of Christ’s death and resurrection, there is nothing wanting to the completion of perfect righteousness. By separating his death from his resurrection, he no doubt accommodates what he says to our ignorance; for it is also true that righteousness has been obtained for us by that obedience of Christ, which he exhibited in his death, as the Apostle himself teaches us in the following chapter. But as Christ, by rising from the dead, made known how much he had effected by his death, this distinction is calculated to teach us that our salvation was begun by the sacrifice, by which our sins were expiated, and was at length completed by his resurrection: for the beginning of righteousness is to be reconciled to God, and its completion is to attain life by having death abolished. Paul then means, that satisfaction for our sins was given on the cross: for it was necessary, in order that Christ might restore us to the Father’s favor, that our sins should be abolished by him; which could not have been done had he not on their account suffered the punishment, which we were not equal to endure. Hence Isaiah says, that the chastisement of our peace was upon him. (Isaiah 53:5.) But he says that he was delivered, and not, that he died; for expiation depended on the eternal goodwill of God, who purposed to be in this way pacified.
And was raised again for our justification. As it would not have been enough for Christ to undergo the wrath and judgment of God, and to endure the curse due to our sins, without his coming forth a conqueror, and without being received into celestial glory, that by his intercession he might reconcile God to us, the efficacy of justification is ascribed to his resurrection, by which death was overcome; not that the sacrifice of the cross, by which we are reconciled to God, contributes nothing towards our justification, but that the completeness of his favor appears more clear by his coming to life again.
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But I cannot assent to those who refer this second clause to newness of life; for of that the Apostle has not begun to speak; and further, it is certain that both clauses refer to the same thing. For if justification means renovation, then that he died for our sins must be taken in the same sense, as signifying that he acquired for us grace to mortify the flesh; which no one admits. Then, as he is said to have died for our sins, because he delivered us from the evil of death by suffering death as a punishment for our sins; so he is now said to have been raised for our justification, because he fully restored life to us by his resurrection: for he was first smitten by the hand of God, that in the person of the sinner he might sustain the misery of sin; and then he was raised to life, that he might freely grant to his people righteousness and life. He therefore still speaks of imputative justification; and this will be confirmed by what immediately follows in the next chapter.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain To pay the ransom for our sins.
To pay the ransom for our sins.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 25 Who was delivered for our offences, and was…
25 Who was delivered for our offences, and was raised again for our justification.
Ver. 25. Who was delivered, &c.] Not that his death had no hand in our justifying, but because our justification, begun in his death, was perfected by his resurrection. Redemption we have by Christ’s abasement, application of it by his advancement. This one verse is an abridgment of the whole gospel, the sum of all the good news in the world, the grand inquest of all the ancient prophets, 1Pe 1:11. Adore we the fulness of the Holy Scriptures.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Who was delivered; he saith delivered rather than crucified,…
Who was delivered; he saith delivered rather than crucified, to lead us by the hand to the first cause thereof, the determinate counsel of the blessed Trinity: see Act 2:23; 4:27,28; Ro 8:32.
For our offences; i.e. for the expiating of them, Isa 53:10.
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And was raised again for our justification; not that his death had no hand in our justification; see Rom 3:24; but because our justification, which was begun in his death, was perfected in his resurrection. Christ did meritoriously work our justification and salvation by his death and passion, but the efficacy and perfection thereof with respect to us depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8; when he was discharged, we in him, and together with him, received our discharge from the guilt and punishment of all our sins. This one verse is an abridgement of the whole gospel.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain In this one verse we have an abridgment of…
In this one verse we have an abridgment of the whole gospel, the death and resurrection of Christ declared, and the benefit and advantages of both assigned. 1. For his death; he was delivered for our offences.
Here note, 1. The person delivered: He, that is, Christ Jesus the righteous; the Lord our righteousness.
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Note, 2. The person delivering, not expressed, but necessarily implied and understood. Judas delivered him, the Jews delivered him, God the Father delivered him, and Christ himself delivered himself. All these did one and the same act, but not for one and the same end: Judas delivered him for gain, the Jews for envy, the Father delivered him out of love, and Christ delivered himself in great compassion to a lost world.
Note, 3. Unto what he was delivered, namely, Unto death, even the death of the cross. This in "God was an act of the highest justice, in Christ an act of wonderful obedience, in the Jews an act of the highest wickedness.
Note, 4. For whom, and for what he was delivered: for us and for our offenses: It notes the vicegerency of his sufferings, not barely for our goods the final cause, and for our sins as the meritorious cause; but for us, in our room, place and stead, dying under an imputation of guilt, and dying as the sacrificed beast for the expiation of that guilt: The original word here for offences signifies great falls, grievous offences, and heinous crimes.
This sacrificed lamb was delivered and died to expiate the guilt of guilt of great sins, and to make atonement for the greatest sinners.
Note, 5. It is here said, that Christ was delivered, rather than died for our offences, to lead us to the consideration of the first cause of his suffering for us; namely, The determinate counsel of God, pursuant to which there concession or permission given to wicked instruments to shed his blood; his own Father delivering him up to death for our offences.
Learn hence, That our sins were not only the occasions, but the moving and impulsive cause of Christ’s sufferings. He died as a sacrifice to atone an offended Deity: As the sacrifices of old were brought to the altar, and there slain, so Christ, substituting himself in our room and stead, was brought ot he altar of his cross, and there died as a victim or expiatory sacrifice for our sins. Thus, He was delivered for our offenses.
Observe, next, Our Lord’s resurrection asserted, He was raised again; and its end assigned, for our justification. Christ as our surety was under the arrest of death; but having given satisfaction by his sufferings, our discharge was published to the world by his resurrection; As by dying in our stead, he bare the curse of the law; so by rising again as a common person, we receive our acquittal from the hand of a judge. His death was our payment, his resurrection our discharge; He was raised again for our justification.
Learn thence, That Christ’s resurrection was the cause of our justification; not the meritorious cause, for that was his death and bloodshed; but the declarative and perfect cause of our justification.
His resurrection was a declaration of our justification, the justice of God thereby declaring itself satisfied, by its prisoner being released. His resurrection is also the perfective cause of our justification. The work of redemption wrought for us by his death, is perfected, and made effectual by his resurrection. This makes our redemption complete, which otherwise had been partial and imperfect; nay, none at all. ’Tis upon Christ, as raised, that our faith must be settled: Had he not been raised from the dead, faith in his death had had no foundation, for it had been an unaccountable thing to believe in one that lay under he power of death.
By Christ’s resurrection, the efficacy of his death was declared to all the world: Therefore, says the apostle, Who shall condemn us, when Christ hath died for us? yea, rather is risen again Romans 8.
As our redemption was not in its glory till Christ’s resurrection; so neither is our faith in its full strength and vigour, till it eyes him, Who was delivered for our offences, and raised again for our justification.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Wesley 1765 · Public Domain Who was delivered - To death. For our offenses…
Who was delivered - To death. For our offenses - As an atonement for them. And raised for our justification - To empower us to receive that atonement by faith.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 25. Who was delivered for our offences] Who…
Verse 25. Who was delivered for our offences] Who was delivered up to death as a sacrifice for our sins; for in what other way, or for what other purpose could He, who is innocence itself, be delivered for our offences?
And was raised again for our justification.] He was raised that we might have the fullest assurance that the death of Christ had accomplished the end for which it took place; viz. our reconciliation to God, and giving us a title to that eternal life, into which he has entered, and taken with him our human nature, as the first-fruits of the resurrection of mankind.
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1. FROM a careful examination of the Divine oracles it appears that the death of Christ was an atonement or expiation for the sin of the world: For him hath God set forth to be a PROPITIATION through FAITH in HIS BLOOD, Ro 3:25. For when we were yet without strength, in due time Christ DIED FOR the UNGODLY, Ro 5:6. And when we were ENEMIES, we were RECONCILED to God by the DEATH of his Son, Ro 5:10. In whom we have REDEMPTION THROUGH HIS BLOOD, the FORGIVENESS of SINS, Eph 1:7. Christ hath loved us, and GIVEN HIMSELF FOR US, an OFFERING and a SACRIFICE to God for a sweet-smelling savour, Eph 5:2. In whom we have REDEMPTION THROUGH HIS BLOOD, the FORGIVENESS of SINS, Col 1:14. And having made PEACE THROUGH the BLOOD of his CROSS, in the BODY of HIS FLESH, through DEATH, Col 1:20, Col 1:22. Who GAVE HIMSELF a RANSOM for all, 1Ti 2:6. Who GAVE HIMSELF FOR US, that he might REDEEM us from all iniquity, Tit 2:14. By which will we are sanctified, through the OFFERING of the BODY of Jesus Christ, Heb 10:10. So Christ was once OFFERED TO BEAR THE SINS of many, Heb 9:28. See also Eph 2:13, Eph 2:16; 1Pe 1:18, 1Pe 1:19; Re 5:9. But it would be transcribing a very considerable part of the New Testament to set down all the texts that refer to this most important and glorious truth.
2. And as his death was an atonement for our sins, so his resurrection was the proof and pledge of our eternal life. See 1Co 15:17; 1Pe 1:3; Eph 1:13, Eph 1:14, c.,c.
3. The doctrine of justification by faith, which is so nobly proved in the preceding chapter, is one of the grandest displays of the mercy of God to mankind. It is so very plain that all may comprehend it and so free that all may attain it. What more simple than this? Thou art a sinner, in consequence condemned to perdition, and utterly unable to save thy own soul. All are in the same state with thyself, and no man can give a ransom for the soul of his neighbour. God, in his mercy, has provided a Saviour for thee. As thy life was forfeited to death because of thy transgressions, Jesus Christ has redeemed thy life by giving up his own he died in thy stead, and has made an atonement to God for thy transgressions; and offers thee the pardon he has thus purchased, on the simple condition, that thou believe that his death is a sufficient sacrifice, ransom, and oblation for thy sin; and that thou bring it as such, by confident faith, to the throne of God, and plead it in thy own behalf there. When thou dost so, thy faith in that sacrifice shall be imputed to thee for righteousness; i.e. it shall be the means of receiving that salvation which Christ has bought by his blood.
4. The doctrine of the imputed righteousness of Christ, as held by many, will not be readily found in this chapter, where it has been supposed to exist in all its proofs. It is repeatedly said that FAITH is imputed for righteousness; but in no place here, that Christ's obedience to the moral law is imputed to any man. The truth is, the moral law was broken, and did not now require obedience; it required this before it was broken; but, after it was broken, it required death.
Either the sinner must die, or some one in his stead: but there was none whose death could have been an equivalent for the transgressions of the world but JESUS CHRIST. Jesus therefore died for man; and it is through his blood, the merit of his passion and death, that we have redemption; and not by his obedience to the moral law in our stead. Our salvation was obtained at a much higher price. Jesus could not but be righteous and obedient; this is consequent on the immaculate purity of his nature: but his death was not a necessary consequent. As the law of God can claim only the death of a transgressor-for such only forfeit their right to life-it is the greatest miracle of all that Christ could die, whose life was never forfeited. Here we see the indescribable demerit of sin, that it required such a death; and here we see the stupendous mercy of God, in providing the sacrifice required. It is therefore by Jesus Christ's death, or obedience unto death, that we are saved, and not by his fulfilling any moral law. That he fulfilled the moral law we know; without which he could not have been qualified to be our mediator; but we must take heed lest we attribute that to obedience (which was the necessary consequence of his immaculate nature) which belongs to his passion and death. These were free-will offerings of eternal goodness, and not even a necessary consequence of his incarnation.
5. This doctrine of the imputed righteousness of Christ is capable of great abuse. To say that Christ's personal righteousness is imputed to every true believer, is not Scriptural: to say that he has fulfilled all righteousness for us, or in our stead, if by this is meant his fulfilment of all moral duties, is neither Scriptural nor true: that he has died in our stead, is a great, glorious, and Scriptural truth: that there is no redemption but through his blood is asserted beyond all contradiction; in the oracles of God. But there are a multitude of duties which the moral law requires which Christ never fulfilled in our stead, and never could. We have various duties of a domestic kind which belong solely to ourselves, in the relation of parents, husbands, wives, servants, c., in which relations Christ never stood. He has fulfilled none of these duties for us, but he furnishes grace to every true believer to fulfil them to God's glory, the edification of his neighbour, and his own eternal profit. The salvation which we receive from God's free mercy, through Christ, binds us to live in a strict conformity to the moral law that law which prescribes our manners, and the spirit by which they should be regulated, and in which they should be performed. He who lives not in the due performance of every Christian duty, whatever faith he may profess, is either a vile hypocrite, or a scandalous Antinomian.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Who was delivered - To death; compare the notes…
Who was delivered - To death; compare the notes at Act 2:23.
For our offences - On account of our crimes. He was delivered up to death in order to make expiation for our sins.
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And was raised again - From the dead.
For our justification - On account of our justification. In order that we may be justified. The word “justification” here seems to be used in a large sense, to denote acceptance with God; including not merely the formal act by which God pardons sins, and by which we become reconciled to him, but also the completion of the work - the treatment of us as righteous, and raising us up to a state of glory. By the death of Christ an atonement is made for sin. If it be asked how his resurrection contributes to our acceptance with God, we may answer,
(1) It rendered his work complete. His death would have been unavailing, his work would have been imperfect, if he had not been raised up from the dead. He submitted to death as a sacrifice, and it was needful that he should rise, and thus conquer death and subdue our enemies, that the work which he had undertaken might be complete.
(2) His resurrection was a proof that his work was accepted by the Father. What he had done, in order that sinners might be saved, was approved. Our justification, therefore, became sure, as it was for this that he had given himself up to death.
(3) His resurrection is the main-spring of all our hopes, and of all our efforts to be saved. Life and immortality are thus brought to light, 2Ti 1:10. God “hath begotten us again to a lively hope (a living, active, real hope), by the resurrection of Jesus Christ from the dead,” 1Pe 1:3. Thus, the fact that he was raised becomes the ground of hope that we shall be raised and accepted of God. The fact that he was raised, and that all who love him shall be raised also, becomes one of the most efficient motives to us to seek to be justified and saved. There is no higher motive that can be presented to induce man to seek salvation than the fact that he maybe raised up from death and the grave, and made immortal. There is no satisfactory proof that man can be thus raised up, but the resurrection of Jesus Christ. In that resurrection we have a pledge that all his people will rise. “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him,” 1Th 4:14. “Because I live,” said the Redeemer, “ye shall live also,” Joh 14:19; compare 1Pe 1:21.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The eternal Father delivered his Son to death, to…
The eternal Father delivered his Son to death, to expiate our offences; he raised him from the dead for our justification. His death is our redemption; his resurrection is the principal object of our faith. Our faith in the resurrection, is imputed unto justice, as was the faith of Abraham in the promises of God. The apostle here seems to refer out faith and justification only to the resurrection, not to the exclusion of other mysteries of religion, which are all, and every one of them, the objects of our faith. But the resurrection is, as it were, the zeal and consummation of the rest; it eminently includes in itself all the others. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Who was delivered for--"on account of."
Who was delivered for--"on account of."
our offences--that is, in order to expiate them by His blood.
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and raised again for--"on account of," that is, in order to.
our justification--As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.
Note, (1) The doctrine of justification by works, as it generates self-exaltation, is contrary to the first principles of all true religion (Rom 4:2; and see on Rom 3:21-26, Note 1). (2) The way of a sinner's justification has been the same in all time, and the testimony of the Old Testament on this subject is one with that of the New (Rom 4:3, &c., and see on Rom 3:27-31, Note 1). (3) Faith and works, in the matter of justification, are opposite and irreconcilable, even as grace and debt (Rom 4:4-5; and see on Rom 11:6). If God "justifies the ungodly," works cannot be, in any sense or to any degree, the ground of justification. For the same reason, the first requisite, in order to justification, must be (under the conviction that we are "ungodly") to despair of it by works; and the next, to "believe in Him that justifieth the ungodly"--that hath a justifying righteousness to bestow, and is ready to bestow it upon those who deserve none, and to embrace it accordingly. (4) The sacraments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a divine seal upon a state already existing, and so, they presuppose, and do not create it (Rom 4:8-12). As circumcision merely "sealed" Abraham's already existing acceptance with God, so with the sacraments of the New Testament. (5) As Abraham is "the heir of the world," all nations being blessed in him, through his Seed Christ Jesus, and justified solely according to the pattern of his faith, so the transmission of the true religion and all the salvation which the world will ever experience shall yet be traced back with wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran," Act 7:2 (Rom 4:13). (6) Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (Rom 4:18-21). (7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age (Rom 4:23-24; and compare Rom 15:4). (8) Justification, in this argument, cannot be taken--as Romanists and other errorists insist--to mean a change upon men's character; for besides that this is to confound it with Sanctification, which has its appropriate place in this Epistle, the whole argument of the present chapter--and nearly all its more important clauses, expressions, and words--would in that case be unsuitable, and fitted only to mislead. Beyond all doubt it means exclusively a change upon men's state or relation to God; or, in scientific language, it is an objective, not a subjective change--a change from guilt and condemnation to acquittal and acceptance. And the best evidence that this is the key to the whole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.
Next: Romans Chapter 5
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 25. Raised… justification—Christ atones for us on the cross;…
25. Raised… justification—Christ atones for us on the cross; he justifies us on the throne. That he may purchase our pardon for us he must die; that he may secure the application of his blood to our case he must rise again. He must ever live to intercede for us by pointing to the merit of his death. He must ever live and reign, that he may apply the pardoning grace to the successive generations of the penitent as they appear in faith before him.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. delivered] As the Victim. Cp. Rom_8:32. Here the…
25. delivered] As the Victim. Cp. Rom_8:32. Here the Father delivers up His Son. In Gal_2:20; Eph_5:2, &c.; we have the self-surrender of the Son. See Psa_40:8-9, for the union of the two truths. “Lo, I come; … I delight to do Thy will.”
for our offences] Lit. because of our offences; “because we had offended.” Such is the natural meaning of the Gr. The fact of our sins demanded, for their just remission, nothing less than the Lord’s Death.
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for our justification] Lit. because of our Justification. The construction is identical. This, and the balance of the clauses, seem to demand the exposition: “He was raised, because our justification was effected;” not, “in order to give us justification,” as many interpret it. The parallel is complete: “We sinned, therefore He suffered: we were justified, therefore He rose.”—To this it is objected that the thought is not doctrinally true; justification being, for each believer, dated not from the Lord’s death, but from the time of faith (see ch. Rom_5:1). But the answer is obvious: the Apostle here states the Ideal of the matter; he means not individual justifications, but the Work which for ever secured Justification for the believing Church. A close parallel is the “It is finished” (Joh_19:30). (See too the ideal language in Rom_8:30; and instructive parallels in Heb_1:3; Heb_10:14.) In the Divine Idea every future believer was declared to be justified, through an accomplished Propitiation, when Jesus rose. His resurrection proved His acceptance as our Substitute, and therefore our acceptance in Him. No doubt the other interpretation is true as to fact: He was raised that, through the Gospel, (which but for His resurrection would never have been preached,) we might receive justification. But the Gr. construction, and the balance of clauses, are certainly in favour of that now given.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) Was delivered—i.e., to death, as in Isa_53:12 (LXX.…
(25) Was delivered—i.e., to death, as in Isa_53:12 (LXX. version); Mat_17:22; et al.
For our offences.—Because of our offences—i.e., in order that He might atone for them.
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For our justification.—Because of our justification—i.e., that justification might take effect in us.
The death of Christ is the proper cause of justification, or means of atonement, according to St. Paul; the resurrection of Christ is only the mediate or secondary cause of it. The atoning efficacy lay in His death, but the proof of that efficacy—the proof that it was really the Messiah who died—was to be seen in the Resurrection. The Resurrection, therefore, gave the greatest impulse to faith in the atoning efficacy of the death upon the cross, and in this way helped to bring about justification. Comp. especially 1Co_15:17, “If Christ be not raised, your faith is vain; ye are yet in your sins”—i.e., you have no guarantee that your sins have really been remitted; if the death of Christ had not been followed by His resurrection, the inference would have followed that it was merely the death of an ordinary man, and without any special saving efficacy.
The distinction should be carefully observed between the bearing of these two acts, the death and the resurrection of Christ, on the doctrines of justification and sanctification respectively. For the latter see especially Rom_6:2 et seq.
In looking back over the argument of this fourth chapter, we feel that it is a keen and subtle argumentum ad hominem, addressed to Jews, and based upon their own method of interpretation. Its permanent value is derived from its bearing upon the theological system of St. Paul himself—the doctrines of faith, grace, no boasting, the supreme disposing power of God, the saving efficacy of the death of Christ.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 25. Who was delivered for our offences. “He died…
25. Who was delivered for our offences. “He died for us;” “was made sin for us.” He was to be “cut off, but not for himself.” Raised again for our justification. The resurrection of Christ was his own justification against the condemnation of the world. In his justification, all for whom he died, who have laid hold on him by faith and are found in him, are justified with him, in that their sins are forgiven. Without the resurrection, the sepulcher of Christ would be the grave of all our hopes. This is beautifully symbolized in baptism. “We are buried by baptism into death,” his death, “planted in the likeness of his death,” figuratively die with him. We are also “planted in the likeness of his resurrection.” We rise with him, “new creatures,” justified by his resurrection.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 25. “Who was delivered for our transgressions and arose…
25. “Who was delivered for our transgressions and arose for our justification.” Christ became our literal, actual, vicarious substitute, taking our place, dying in our room and stead. While He thus paid the penalty and redeemed every son and daughter of Adam’s ruined race, so perfectly and satisfactorily as to preclude all necessity of human condemnation, thus actually blockading hell against the ingress of every soul, and opening the pearly gates, with angelic shouts welcoming every poor victim of sin and sorrow to the fadeless glories of the heavenly hope, yet redemption is one thing and our participation of redeeming grace quite another. The latter we can not only secure through faith in the promises of God, unbelief climaxing an eternal forfeiture. Many have appeared on the earth claiming to be Christ, but they all fail to rise from the dead. The resurrection of Christ is the grand Archimedean lever inspiring universal faith in His Christhood.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain who was delivered up for our trespasses, and was…
who was delivered up for our trespasses, and was raised for our justification . [Now, Moses, when he recorded the fact that Abraham was accounted righteous for his faith, did not do so for the sole purpose of giving Abraham the honor due him, but he also recorded the fact for our sakes also, unto whom a like righteousness shall be reckoned because we believe on God the Father that raised Jesus our Lord from the dead, even Jesus who was delivered up to die for our sins, and raised from the dead for our justification. This paragraph shows that our belief is very similar to that of Abraham. If Abraham believed that God could accomplish seemingly impossible things concerning his son Isaac, so we likewise believe that God accomplished, and will accomplish, seemingly impossible things through Jesus, who, according to the flesh, was also a son of Abraham. In both cases it is no mere abstract belief in God, but a concrete belief as to certain facts accomplished and to be accomplished by God. In Rom_4:25 Paul presents the twofold nature of Christ's propitiatory work, for he was both sacrifice and priest. He offered himself and was delivered up as a sacrifice for our sins, and he was raised from the dead and ascended to heaven that he might, as High Priest, present his blood before the face of God in a heavenly sanctuary for our justification, thus completing his high-priestly duties or offices-- Heb_9:11-28 ]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Christ died under our sins 1Pe 2:24; 2Co 5:21…
raised
Christ died under our sins 1Pe 2:24; 2Co 5:21 that He was raised and exalted to God’s right hand, "now to appear in the presence of God for us" Heb 9:24 is the token that our sins are gone, that His work for us has the divine approbation and that we, for whom He suffered, are completely justified.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.