Romans 4:25

Romans 4:23-25 23. Now it was not written for his sake alone, that it was imputed to him; 23. Non est autem scriptum propter ipsum tantum, imputatum fuisse illi; 24. But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 24. Sed etiam propter nos, quibus imputabitur credentibus in eum, qui excitavit lesum Dominum nostrum ex mortuis: 25. Who was delivered for our offences, and was raised again for our justification. 25. Qui traditus fuit propter delicta nostra, et excitatus propter nostram justificationem. 23. Now it was not written, etc. A proof from example is not always valid, of which I have before reminded you; lest this should be questioned, Paul expressly affirms, that in the person of Abraham was exhibited an example of a common righteousness, which belongs equally to all. We are, by this passage, reminded of the duty of seeking profit from the examples recorded in Scripture. That history is the teacher of what life ought to be, is what heathens have with truth said; but as it is handed down by them, no one can derive from it sound instruction. Scripture alone justly claims to itself an office of this kind. For in the first place it prescribes general rules, by which we may test every other history, so as to render it serviceable to us: and in the second place, it clearly points out what things are to be followed, and what things are to be avoided. But as to doctrine, which it especially teaches, it possesses this peculiarity, -- that it clearly reveals the providence of God, his justice and goodness towards his own people, and his judgments on the wicked. What then is recorded of Abraham is by Paul denied to have been written only for his sake; for the subject is not what belongs to the special call of one or of any particular person; but that way of obtaining righteousness is described, which is ever the same with regard to all; and it is what belonged to the common father of the faithful, on whom the eyes of all ought to be fixed. If then we would make a right and proper use of sacred histories, we must remember so to use them as to draw from them sound doctrine. They instruct us, in some parts, how to frame our life; in others, how to strengthen faith; and then, how we are to be stirred up to serve the Lord. In forming our life, the example of the saints may be useful; and we may learn from them sobriety, chastity, love, patience, moderation, contempt of the world, and other virtues. What will serve to confirm faith is the help which God ever gave them, the protection which brought comfort in adversities, and the paternal care which he ever exercised over them. The judgments of God, and the punishments inflicted on the wicked, will also aid us, provided they fill us with that fear which imbues the heart with reverence and devotion. But by saying, not on his account only, he seems to intimate, that it was written partly for his sake. Hence some think, that what Abraham obtained by faith was commemorated to his praise, because the Lord will have his servants to be forever remembered, according to what Solomon says, that their name will be blessed. ( Proverbs 10:7 .) But what if you take the words, not on his account only, in a simpler form, as though it were some singular privilege, not fit to be made an example of, but yet suitable to teach us, who must be justified in the same manner? This certainly would be a more appropriate sense. 24. Who believe on him, etc. I have already reminded you of the design of those periphrastic expressions: Paul introduced them, that he might, according to what the passages may require, describe in various ways the real character of faith -- of which the resurrection of Christ is not the smallest part; for it is the ground of our hope as to eternal life. Had he said only, that we believe in God, it could not have been so readily learnt how this could serve to obtain righteousness; but when Christ comes forth and presents to us in his own resurrection a sure pledge of life, it then appears evident from what fountain the imputation of righteousness flows. 25. Who was delivered for our offences, [150] 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. [151] 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. [152] He therefore still speaks of imputative justification; and this will be confirmed by what immediately follows in the next chapter. Footnotes: [150] It is dia ta paraptomata hemon, "for our offenses," and dia ten dikaiosin hemon, "for our justification." The preposition dia, has here clearly two meanings: the first signifies the reason why, and the second, the end for which. How is this to be known? By the character of the sentence, and by what is taught elsewhere. For, to which Johnson attaches forty meanings, is commonly understood here as having a different sense, and this is sufficiently indicated by what is connected with it. But in case a doubt arises, we have only to consult other passages in which the subject is handled. Take the first instance -- "for our offenses." There are those who say that dia here means because of, or, on account of; and this, in order to evade the idea of a propitiation. The preposition, no doubt, has this sense; but is this its sense here? If the sentence itself be deemed insufficient to determine the question, (though to a plain reader it is,) let us see what is said elsewhere of Christ's death in connection with our sins or offenses. He himself said, that he came "to give his life a ransom (lutron -- a redeeming price) for many," Matthew 20:28 . It is said, that he "gave himself a ransom (antilutron -- a redeeming price for another) for all," 1 Timothy 2:6 . It is expressly declared, that "Christ was once offered to bear the sins of many," Hebrews 9:28 . And more to the purpose still, if possible, is the testimony of John, when he says that Christ "is the propitiation (hilasmos -- expiation) for our sins," 1 John 2:2 . Now, can it be that we can give any other meaning to the text, than that God delivered his Son as a sacrifice for our offenses? This is the doctrine of Scripture throughout. -- Ed. [151] Christ is said here to have been raised from the dead by God, as well as delivered into death. "However much of the import of this," says Chalmers, "may have escaped the notice of an ordinary reader, it is pregnant with meaning of the weightiest importance. You know that when the prison door is opened to a criminal, and that by the very authority which lodged him there, it envinces that the debt of his transgression has been rendered, and that he stands aquitted of all it's penalties. It was not for his own, but for our offenses that Jesus was delivered unto the death, and that his body was consigned to the imprisonment of the grave. And when an angel descended from heaven, and rolled back the great stone from the door of the sepulchre, this speaks to us, that the justice of God is satisfied, that the ransom of our iniquity has been paid, that Christ has rendered a full discharge of all the debt for which he undertook as the great surety between God and the sinners who believe in him." -- Ed. [152] "Either therefore as the evidence of the acceptance of his suffering as our substitute, or as a necessary step toward securing the application of their merit to our benefit, the resurrection of Christ was essential to our justification." -- Professor Hodge

Who was delivered for our {t} offences, and was raised again for our justification. (t) To pay the ransom for our sins.

Who was delivered for our offences, and was raised again for our justification. Who was delivered, … — 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, 1 Peter 1:11 ; 1 Peter 1:11 . Adore we the fulness of the Holy Scriptures.

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 Acts 2:23 4:27,28 Ro 8:32 . For our offences; i.e. for the expiating of them, Isaiah 53:10 . And was raised again for our justification; not that his death had no hand in our justification; see Romans 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, Isaiah 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.

Who was delivered for our offences,.... Christ was delivered into the hands of men, and into the hands of justice, and unto death; and he was delivered by men, by Judas, to the chief priests, and by them to Pilate, and by Pilate to the Jews and Roman soldiers to be put to death; and he was also delivered up by his Father into the hands of justice and death, according to his determinate counsel and foreknowledge; but not without his own free consent, who voluntarily laid down his life, and gave himself a ransom for his people: he was delivered to death, not for any offences of his own, for he committed none; nor for the offences of angels, for these were not spared; nor for the offences, of all men, since all will not be saved; but for the offences of all God's elect: he was delivered for these, as the causes of his death, and as the end for which he died; namely, to make reconciliation, atonement, and satisfaction for them; which shows the love of the Father in delivering him up, and the grace and condescension of the Son in being willing to be delivered up on such an account: the nature and end of Christ's death may be learnt from hence, that he died not merely as a martyr, or as an example; nor only for the good, but in the room and stead of his people: we may also learn from hence the nature of sin, the strictness of justice, the obligations we lie under to Christ, and how many favours and blessings we may expect from God through him: who also was raised again for our justification; he was raised again from the dead by his Father, to whom this is often ascribed; and by himself, by his own power, which proves him to be the mighty God; and this was done not only that he might live an immortal and glorious life in our nature, having finished the work he undertook and came about, but for "our justification". He died in the room and stead of his people, and by dying made satisfaction for their sins; he rose again as their head and representative, and was legally discharged, acquitted, and justified, and they in him. Christ's resurrection did not procure the justification of his people, that was done by his obedience and death; but was for the testification of it, that it might fully appear that sin was atoned for, and an everlasting righteousness was brought in; and for the application of it, or that Christ might live and see his righteousness imputed, and applied to all those for whom he had wrought it out.

The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power 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 the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.

25. Who was delivered for—"on account of." our offences—that is, in order to expiate them by His blood. 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 (Ro 4:2; and see on [2194]Ro 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 (Ro 4:3, &c., and see on [2195]Ro 3:27-31, Note 1). (3) Faith and works, in the matter of justification, are opposite and irreconcilable, even as grace and debt (Ro 4:4, 5; and see on [2196]Ro 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 (Ro 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," Ac 7:2 (Ro 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 (Ro 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 (Ro 4:23, 24; and compare Ro 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.

Who was delivered - To death; compare the notes at Acts 2:23 . For our offences - On account of our crimes. He was delivered up to death in order to make expiation for our sins. 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, 2 Timothy 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," 1 Peter 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," 1 Thessalonians 4:14 . "Because I live," said the Redeemer, "ye shall live also," John 14:19 ; compare 1 Peter 1:21 .

Romans 4:25 Who was delivered for our offenses, and raised again for our justification. This verse is a comprehensive statement of the gospel. Christ was delivered unto death for our offenses, i.e., on account of them, and for their expiation; see Isaiah 53:5 , Isaiah 53:6 ; Hebrews 9:28 ; 1 Peter 2:21 . This delivering of Christ is ascribed to God, Romans 8:32 ; Galatians 1:4 and elsewhere; and to himself, Titus 2:14 ; Galatians 2:20 . It was by the divine purpose and counsel he suffered for the expiation of sin; and he gave himself willingly to death. “He was led like a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.” Christ is said to have been delivered unto death, διὰ τὰ παραπτώματα ἡμῶν , and to have been raised, διὰ τὴν δικαίωσιν ἡμῶν ; that is, he was delivered in order that our sins might be expiated, and he was raised in order that we might be justified. His death and his resurrection were alike necessary; his death, as a satisfaction to divine justice. He bore our sins in his own body on the tree. That is, he bore the punishment of our sins. “Significant ergo Paulus,” says Calvin, “satisfactionem pro peccatis nostris in cruce fuisse peractam. Nam ut Christus nos in gratiam Patris restitueret reatum nostrum ab ipso aboleri oportuit; quod fieri non poterat, nisi poenam, cui solvendae pares non eramus, nostro nomine lueret.” His resurrection was no less necessary, first, as a proof that his death had been accepted as an expiation for our sins. Had he not risen, it would have been evident that he was not what he claimed to be. We should be yet in our sins, 1 Corinthians 15:17 , and therefore still under condemnation. Our ransom, in that case, instead of being publicly accepted, had been rejected. And secondly, in order to secure the continued application of the merits of his sacrifice, he rose from the dead, and ascended on high, there to appear before God for us. He stands at the right hand of God, ever to make intercession for his people, thereby securing for them the benefits of his redemption. With a dead Savior, a Savior over whom death had triumphed and held captive, our justification had been for ever impossible. As it was necessary that the high priest, under the old economy, should not only slay the victim at the altar, but carry the blood into the most holy place, and sprinkle it upon the mercy-seat; so it was necessary not only that our great High Priest should suffer in the outer court, but that he should pass into heaven, to present his righteousness before God for our justification. Both, therefore, as the evidence of the acceptance of his satisfaction on our behalf, and as a necessary step to secure the application of the merits of his sacrifice, the resurrection of Christ was absolutely essential, even for our justification. Its relation to inward spiritual life and eternal blessedness is not here brought into view; for Paul is not here speaking of our sanctification. That δικαίωσις means justification, and not the act of makind holy, need hardly be remarked. That follows of necessity, not only from the signification of the word, but from the whole scope of this part of the epistle. It is only by those who make justification identical with regeneration, that this is called into question. “Pervertunt autem,” says Calovius, “sententiam Apostoli Papistae, cum id eum velle contendunt, mortem Christi exemplar fuisse mortis peccatorum, resurrectionem autem exemplar renovationis et regenerationis internae per quam in novitate vitae ambulamus, quia hic non agitur vel de morte peccatorum, vel de renovatione et novitate vitae; de quibus, cap. vi., demum agere incipit Apostolus; sed de non imputatione vel remissione peccatorum, et imputatione justitiae vel justificatione.” Olshausen agrees substantially with the Romish interpretation of this passage, as he gives dikai&wsij an impossible sense, viz. ( die den neuen Menschen schaffende Thätigkeit ,) the regenerating activity of God. It will be observed, that the theology of Olshausen, and of the mystical school to which he belongs, has far greater affinity for the Romish than for the Protestant system. 1. Faith is an operative assent to the divine testimony, not the reception of truth as something which can be proved by our own arguments, Romans 4:18 , Romans 4:20 . 2. When faith is genuine it is founded on correct apprehensions of the divine character, and has a controlling influence over the heart and life, Romans 4:20 , Romans 4:21 . 3. The method of salvation has never been changed; Abraham was not only saved by faith, but the object of his faith was the same as the object of ours, Romans 4:24 , Romans 4:17 . 4. The resurrection of Christ, as an historical fact, established by the most satisfactory evidence (see 1 Corinthians 15), authenticates the whole gospel. As surely as Christ has risen, so surely shall believers be saved, Romans 4:25 . 1. The true way to have our faith strengthened is not to consider the difficulties in the way of the thing promised, but the character and resources of God, who has made the promise, Romans 4:19 . 2. It is as possible for faith to be strong when the thing promised is most improbable, as when it is probable. Abraham’s faith should serve as an example and admonition to us. He believed that a Savior would be born from his family, when his having a son was an apparent impossibility. We are only called upon to believe that the Savior has been born, has suffered, and risen again from the dead — facts established on the strongest historical, miraculous, and spiritual evidence, Romans 4:20 , Romans 4:24 , Romans 4:25 . 3. Unbelief is a very great sin, as it implies a doubt of the veracity and power of God, Romans 4:20 , Romans 4:21 . 4. All that is written in the Scriptures is for our instruction. What is promised, commanded, or threatened (unless of a strictly personal nature although addressed originally to individuals), belongs to them only as representatives of classes of men, and is designed for all of similar character, and in similar circumstances Romans 4:23 . 5. The two great truths of the gospel are, that Christ died as a sacrifice for our sins, and that he rose again for our justification. Whosoever, from the heart, believes these truths, shall be saved, Romans 4:25 ; Romans 10:9 . 6. The denial of the propitiatory death of Christ, or of his resurrection from the dead, is a denial of the gospel. It is a refusing to be saved according to the method which God has appointed, Romans 4:25 .