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  • PARALLEL BIBLE - Romans 4:25


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    King James Bible - Romans 4:25

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

    World English Bible

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

    Douay-Rheims - Romans 4:25

    Who was delivered up for our sins, and rose again for our justification.

    Webster's Bible Translation

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

    Greek Textus Receptus


    ος
    3739 R-NSM παρεδοθη 3860 5681 V-API-3S δια 1223 PREP τα 3588 T-APN παραπτωματα 3900 N-APN ημων 2257 P-1GP και 2532 CONJ ηγερθη 1453 5681 V-API-3S δια 1223 PREP την 3588 T-ASF δικαιωσιν 1347 N-ASF ημων 2257 P-1GP

    Treasury of Scriptural Knowledge

    VERSE (25) -
    Ro 3:25; 5:6-8; 8:3,32 Isa 53:5,6,10-12 Da 9:24,26 Zec 13:7

    SEV Biblia, Chapter 4:25

    el cual fue entregado por nuestros delitos, y resucitado para nuestra justificacin.

    Clarke's Bible Commentary - Romans 4:25

    Verse 25. Who was
    delivered for our offenses] 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 offenses? 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.

    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, chap. iii. 25. For when we were yet without strength, in due time Christ DIED FOR the UNGODLY, chap. v. 6. And when we were ENEMIES, we were RECONCILED to God by the DEATH of his Son, Romans v. 10. In whom we have REDEMPTION THROUGH HIS BLOOD, the FORGIVENESS of SINS, Eph. i. 7. Christ hath loved us, and GIVEN HIMSELF FOR US, an OFFERING and a SACRIFICE to God for a sweet-smelling savour, Ephesians v. 2. In whom we have REDEMPTION THROUGH HIS BLOOD, the FORGIVENESS OF SINS, Col. i. 14. And having made PEACE THROUGH the BLOOD of his CROSS, in the BODY of HIS FLESH, through DEATH, Col. i. 20, 22. Who GAVE HIMSELF a RANSOM for all, 1 Tim. ii. 6. Who GAVE HIMSELF FOR US, that he might REDEEM us from all iniquity, Tit. ii. 14. By which will we are sanctified, through the OFFERING of the BODY of Jesus Christ, Heb. x. 10. So Christ was once OFFERED TO BEAR THE SINS of many, Heb. ix. 28. See also Eph. ii. 13, 16; 1 Pet. i. 18, 19; Rev. v. 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 1 Cor. xv. 17; 1 Pet. i. 3; Eph. i. 13, 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 fulfillment 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 fulfill 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.


    John Gill's Bible Commentary

    Ver. 25. Who was delivered for our offences , etc..] 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.


    Matthew Henry Commentary

    Verses 23-25 - The history of Abraham, and of his justification, was recorded to teac men of after-ages; those especially to whom the gospel was then mad known. It is plain, that we are not justified by the merit of our ow 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 an foundation of all comfort. Christ did meritoriously work ou justification and salvation by his death and passion, but the power an perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received ou acquittance, Isa 53:8. When he was discharged, we, in Him and togethe with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whol gospel __________________________________________________________________


    Greek Textus Receptus


    ος
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    Vincent's NT Word Studies

    25. Was
    delivered (paredoqh). See on Matt. iv. 12; 1 Pet. ii. 23. Used of casting into prison or delivering to justice, Matt. iv. 12; x. 17, xix. 21. Frequently of the betrayal of Christ, Matt. x. 4; xvii. 22; John vi. 64, 71. Of committing a trust, Matt. xxv. 14, 20, 22. Of committing tradition, doctrine, or precept, Mark vii. 13; 1 Cor. xi. 2; xv. 3; Rom. vi. 17; 2 Peter ii. 21. Of Christ's yielding up His spirit, John xix. 30. Of the surrender of Christ and His followers to death, Rom. viii. 32; 2 Corinthians iv. 11; Gal. ii. 20. Of giving over to evil, Rom. i. 26, 28; 1 Cor. v. 5; Eph. iv. 19.

    Raised again for our justification. "But if the whole matter of the justification depends on what He has suffered for our offenses, we shall as certainly be justified or have our account made even, if He does not rise, as if He does. Doubtless the rising has an immense significance, when the justification is conceived to be the renewing of our moral nature in righteousness; for it is only by the rising that His incarnate life and glory are fully discovered, and the righteousness of God declared in His person in its true moral power. But in the other view of justification there is plainly enough nothing depending, as far as that is concerned, on His resurrection" (Bushnell). Compare ch. vi. 4-13.


    Robertson's NT Word Studies

    4:25 {For our justification} (dia ten dikaiwsin hemwn). The first clause (paredoth dia ta parapt"mata) is from #Isa 53:12. The first dia with parapt"mata is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second dia is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ's claims.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

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