Romans 4:25
Verse (Click for Chapter)
New International Version
He was delivered over to death for our sins and was raised to life for our justification.

New Living Translation
He was handed over to die because of our sins, and he was raised to life to make us right with God.

English Standard Version
who was delivered up for our trespasses and raised for our justification.

Berean Study Bible
He was delivered over to death for our trespasses and was raised to life for our justification.

Berean Literal Bible
who was delivered over for our trespasses, and was raised for our justification.

New American Standard Bible
He who was delivered over because of our transgressions, and was raised because of our justification.

King James Bible
Who was delivered for our offences, and was raised again for our justification.

Holman Christian Standard Bible
He was delivered up for our trespasses and raised for our justification.

International Standard Version
He was sentenced to death because of our sins and raised to life to justify us.

NET Bible
He was given over because of our transgressions and was raised for the sake of our justification.

New Heart English Bible
who was delivered up for our trespasses, and was raised for our justification.

Aramaic Bible in Plain English
And who was handed over because of our sins; and he arose to justify us.

GOD'S WORD® Translation
Jesus, our Lord, was handed over to death because of our failures and was brought back to life so that we could receive God's approval.

New American Standard 1977
He who was delivered up because of our transgressions, and was raised because of our justification.

Jubilee Bible 2000
who was delivered for our offenses and was raised again for our justification.

King James 2000 Bible
Who was delivered for our offenses, and was raised again for our justification.

American King James Version
Who was delivered for our offenses, and was raised again for our justification.

American Standard Version
who was delivered up for our trespasses, and was raised for our justification.

Douay-Rheims Bible
Who was delivered up for our sins, and rose again for our justification.

Darby Bible Translation
who has been delivered for our offences and has been raised for our justification, it will be reckoned.

English Revised Version
who was delivered up for our trespasses, and was raised for our justification.

Webster's Bible Translation
Who was delivered for our offenses, and raised again for our justification.

Weymouth New Testament
who was surrendered to death because of the offences we had committed, and was raised to life because of the acquittal secured for us.

World English Bible
who was delivered up for our trespasses, and was raised for our justification.

Young's Literal Translation
who was delivered up because of our offences, and was raised up because of our being declared righteous.
Study Bible
Abraham Receives the Promise
24but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead. 25He was delivered over to death for our trespasses and was raised to life for our justification.
Cross References
Isaiah 53:4
Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted.

Isaiah 53:5
But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.

Romans 5:6
For at just the right time, while we were still powerless, Christ died for the ungodly.

Romans 5:8
But God proves His love for us in this: While we were still sinners, Christ died for us.

Romans 5:18
Therefore, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men.

Romans 8:32
He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things?

1 Corinthians 15:17
And if Christ has not been raised, your faith is futile; you are still in your sins.

2 Corinthians 5:15
And He died for all, that those who live should no longer live for themselves, but for Him who died for them and was raised again.

2 Corinthians 5:21
God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.

Galatians 2:20
I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
Treasury of Scripture

Who was delivered for our offenses, and was raised again for our justification.

Who was.

Romans 3:25 Whom God has set forth to be a propitiation through faith in his blood…

Romans 5:6-8 For when we were yet without strength, in due time Christ died for …

Romans 8:3,32 For what the law could not do, in that it was weak through the flesh, …

Isaiah 53:5,6,10-12 But he was wounded for our transgressions, he was bruised for our …

Daniel 9:24,26 Seventy weeks are determined on your people and on your holy city, …

Zechariah 13:7 Awake, O sword, against my shepherd, and against the man that is …

Matthew 20:28 Even as the Son of man came not to be ministered to, but to minister, …

1 Corinthians 15:3,4 For I delivered to you first of all that which I also received, how …

2 Corinthians 5:21 For he has made him to be sin for us, who knew no sin; that we might …

Galatians 1:4 Who gave himself for our sins, that he might deliver us from this …

Galatians 3:13 Christ has redeemed us from the curse of the law, being made a curse …

Ephesians 5:2 And walk in love, as Christ also has loved us…

Titus 2:14 Who gave himself for us, that he might redeem us from all iniquity, …

Hebrews 9:28 So Christ was once offered to bear the sins of many…

1 Peter 1:18,19 For as much as you know that you were not redeemed with corruptible …

1 Peter 2:24 Who his own self bore our sins in his own body on the tree, that …

1 Peter 3:18 For Christ also has once suffered for sins, the just for the unjust, …

1 John 2:2 And he is the propitiation for our sins: and not for ours only, but …

1 John 4:9,10 In this was manifested the love of God toward us, because that God …

Revelation 1:5 And from Jesus Christ, who is the faithful witness, and the first …

Revelation 5:9 And they sung a new song, saying, You are worthy to take the book, …

Revelation 7:14 And I said to him, Sir, you know. And he said to me, These are they …

and was raised.

Romans 8:33,34 Who shall lay any thing to the charge of God's elect? It is God that …

1 Corinthians 15:17 And if Christ be not raised, your faith is vain; you are yet in your sins.

Hebrews 4:14-16 Seeing then that we have a great high priest, that is passed into …

Hebrews 10:12-14 But this man, after he had offered one sacrifice for sins for ever, …

1 Peter 1:21 Who by him do believe in God, that raised him up from the dead, and …

(25) Was delivered--i.e., to death, as in Isaiah 53:12 (LXX. version); Matthew 17:22; et al.

For our offences.--Because of our offences--i.e., in order that He might atone for them.

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 1Corinthians 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 Romans 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.

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. 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, etc., 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. 4:23-25 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.
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