Cambridge Greek Testament Commentary

Romans 4:25

ὃς παρεδόθη διὰ τὰ π. As Romans 3:25; cf. Isaiah 53:12 LXX[124] Joh. Weiss (op. cit[125]), p. 172, points out that the two clauses are an instance of the Hebrew tendency to parallelism, and that consequently they must not be regarded as independent statements of distinct elements in the process of redemption; the verbs might be interchanged without affecting the sense; cf. Romans 8:32; Galatians 2:20; Ephesians 5:2; Ephesians 5:25. Cf. below, Romans 5:9, δικ. ἐν τῷ αἵματι α.

[124] LXX. the Septuagint Version of the Old Testament
[125] op. cit. opus citatum

ἠγ. διὰ τὴν δικαίωσιν ἡ. Another summary statement developed later. διὰ = with a view to.

δικαίωσιν. Romans 5:18 only; justification as an action = διὰ τὸ δικαιοῦν ἡ.

From one point of view, the resurrection of Christ as the act of GOD is the testimony of GOD to the perfection of the Humanity of Christ as well as to His Divinity, the declaration of the complete righteousness of Jesus. As it is through that perfect Humanity, and by union with It, that the Christian is made one with the Christ, the object of the Resurrection is the declaring righteous of those who, by faith, accept the offered condition of righteousness. This leads to the actual making righteous: but that further thought is not included in this statement; δικαίωσις is limited, as is δικαιοῦν, to the description of GOD’S attitude to the sinner. See Introd. p. xxxvi.

On the Resurrection, see S. H. add. note, pp. 116 ff., and on the connexion of justification with the Resurrection cf. Gifford.
This concludes the first part of the Epistle, in which is set forth what may be called an historical account of the relation of man, both Jew and Gentile, to the revelation of GOD’S Will and to the performance of the same. It has been shown that the revelation of that Will in the Death and Resurrection of Christ answers to the necessities shown to exist both among Jews and Gentiles; the attitude of both to the Will of GOD and the character and issues of His dealings with them all point to the Gospel as the one adequate message of righteousness for man. The treatment then has been historical: the great ethical and spiritual principles involved have been used and stated, but not explained; there follows now the description of these principles as seen by an analysis of the case of the individual sinner (5–8) and of the sinning people (9–11); and then (12 f.) the main characters of the Christian life are explained. The argument that follows, in fact, deals with the Gospel as a power of salvation.

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Cambridge Greek Testament Commentary

Romans 4:25

Old Testament

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