Romans 4:25

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 1 Corinthians 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.