Romans 4:25

If you doubt how you can be justified, then picture in your soul Jesus, Who blotted out all your sins, Who died not for His own sin, but for the sin of the world. Since He died without having sin, He justly rose again. For …

Who was delivered - To death. For our offenses - As an atonement for them. And raised for our justification - To empower us to receive that atonement by faith.

, where we have a brief account of the meaning of Christ's death and resurrection, which are the two main hinges on which the door of salvation turns. He was delivered for our offences. God the Father delivered him, he delivered up himself as a sacrifice for sin.

quarantine:debris (2026-07-29) — leading-punctuation

Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

quarantine:scripture (2026-07-29) — verbatim-scripture

Who was delivered for our offences,....

Who was delivered - To death; compare the notes at Act 2:23. For our offences - On account of our crimes. He was delivered up to death in order to make expiation for our sins. And was raised again - From the dead. For our justification - On account of our justification. In order that we may be justified.

FAITH—true, saving faith—is in all ages the same. It may exercise itself upon different things, but the faith of Abraham is the same faith as that which was in the heart of Paul—and the faith of Paul was precisely the same faith as that which is in the heart of every Believer at the present moment! We have "like precious faith" with the godly of all the ages. It is always the same faith as it is always the same God and the same Savior.

Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

(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, &c., and see on 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 Ro 11:6).

FAITH—true, saving faith—is in all ages the same. It may exercise itself upon different things, but the faith of Abraham is the same faith as that which was in the heart of Paul—and the faith of Paul was precisely the same faith as that which is in the heart of every Believer at the present moment! We have "like precious faith" with the godly of all the ages. It is always the same faith as it is always the same God and the same Savior. Paul shows us, in this chapter, that there is a remarkable likeness between the faith of the Believer, now, and the faith of Abraham. Abraham's faith went this length—he believed in God as able, even, to quicken the dead, and that is precisely what we believe! He believed that he, himself, when he was more than a hundred years old, with his wife equally advanced in age, could be so quickened by the power of God that they should be the parents of a seed which God had promised and, although Sarah once laughed, and I should imagine that Abraham, sometimes, had his fainting fits, yet they persevered in the solemn conviction that it should be even as the Lord had promised. And the day came when Sarah laughed in another sense, for a child was born to her, whose name was called, "Isaac," that is, "Laughter," because of the joy with which he filled his parents' hearts and home! Thus, you see, Abraham believed that God could quicken the dead—he, himself, and his wife, being as though they were dead as to all possibility, in the ordinary course of nature— an heir should be born to them. Further on in the Patriarch's history, God tried his faith again. He bade him go and take his son, his only son, whom he loved, and offer him up as a sacrifice on Mount Moriah. Abraham only wished to know what God commanded and he was prompt in obeying.

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, Rom 3:25. For when we were yet without strength, in due time Christ Died For the Ungodly, Rom 5:6. And when we were Enemies, we were Reconciled to God by the Death of his Son, Rom 5:10. In whom we have Redemption Through His Blood, the Forgiveness of Sins, Eph 1:7. Christ hath loved us, and Given Himself for Us, an Offering and a Sacrifice to God for a sweet-smelling savour, Eph 5:2. In whom we have Redemption Through His Blood, the Forgiveness of Sins, Col 1:14. And having made Peace Through the Blood of his Cross, in the Body of His Flesh, through Death, Col 1:20, Col 1:22. Who Gave Himself a Ransom for all, 1Ti 2:6. Who Gave Himself for Us, that he might Redeem us from all iniquity, Tit 2:14. By which will we are sanctified, through the Offering of the Body of Jesus Christ, Heb 10:10. So Christ was once Offered to Bear the Sins of many, Heb 9:28. See also Eph 2:13, Eph 2:16; 1Pe 1:18, 1Pe 1:19; Rev 5:9. 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. […]