Romans 4:25

Context

This is the final verse of chapter 4 of Romans, the letter Paul wrote to the church in Rome. In chapter 4 Paul builds his argument on Genesis 15:6. Because Abraham was counted righteous by faith rather than by circumcision or works of the law, the way of being made righteous by faith is open to Jews and Gentiles alike. In verses 23–24 Paul applies this statement to those who believe in the God who raised Jesus from the dead. He then closes the chapter in verse 25 by summarizing the death and resurrection of Jesus in two brief clauses: "Who was delivered for our offences, and was raised again for our justification" (KJV). Chapter 5 carries the discussion forward to the peace with God enjoyed by those who have been justified by faith.

Because the sentence is short and balanced, some scholars hold that Paul is quoting a confessional formula used in the early church. Many also note that the word "delivered" echoes the Greek translation of Isaiah 53 (the Septuagint), in which the Suffering Servant is said to have been "handed over."

Interpretation

• Reading the parallelism: Parallelism is a construction in which paired clauses correspond to each other in meaning. Many commentators hold that the verse should not be divided as though "the death deals only with the problem of sin, and the resurrection only with justification." Rather, the balanced sentence expresses that the two events together accomplish salvation.
• Reformed and Lutheran readings: These traditions understand justification as God's declaration that the sinner is righteous, that is, as a forensic declaration. Accordingly, they read the verse to mean that the penalty for sin was paid on the cross, while the resurrection is both the confirmation that God accepted that sacrifice and the event in which Christ was vindicated as righteous. They explain that believers united with Christ share in that verdict.
• Wesleyan readings: The Wesleyan theological tradition, including Methodist and Holiness churches, likewise accepts justification as a declaration of forgiveness. It also emphasizes, however, that the life of the risen Christ leads to sanctification, in which believers are actually renewed.
• Catholic reading (for comparison): The Catholic Church regards justification (rendered in Korean Catholic usage by a distinct term, uihwa) as including both the forgiveness of sins and inward renewal. It therefore places emphasis on the resurrection life actually transforming a person into one who is righteous.

Debates and Issues

• Interpretation of the preposition: The Greek text uses the same preposition, dia, in both clauses. Grammatically, this preposition is usually translated "because of" (causal). If the second clause is also read causally, the meaning becomes "He was raised because our justification had been accomplished through the cross," making the resurrection the confirmation of justification. If it is read as expressing purpose ("for the sake of"), the resurrection becomes an event that directly participates in accomplishing justification. The Korean Revised Version (Gaeyeok Hangeul) translated both clauses as "for the sake of," while the New Korean Revised Version changed the first clause to "because of our trespasses," bringing out the causal sense.
• The place of the resurrection: Some theologians appeal to this verse in calling for a corrective to the tendency, when explaining salvation, to emphasize only the cross as atonement while treating the resurrection merely as evidence.

In the Korean Church

Because it holds the cross and the resurrection together in a single sentence, the verse is often cited in sermons during Holy Week and on Easter.

Related Passages

• Isaiah 53:10-12: The Servant who bore the sin of many and was delivered over
• Romans 8:32: God's "delivering up" of His Son
• Romans 3:21-26: The righteousness of God through faith
• Romans 5:6-10: Salvation through the death and the life of Christ
• 1 Corinthians 15:12-20: The argument that without the resurrection faith is vain