Paul makes our “justification” (δικαιωσις) the aim of the Resurrection
because it is πιστις επι τον εγειραντα Ιησουν, according to v. 24,
that justifies us, and also, of course, because it is from the Risen Saviour at the right hand of God that the
application of the grace merited on Calvary goes forth . . . Thus verse 25
cannot mean that Christ merited by His death the remission of sin, and by His
Resurrection, justice and holiness-as if the Atonement were not complete on
Calvary. Christ could not merit by His Resurrection—quia in status resurrectionis non fuit viator sed comprehensor (Aquinas).
Commentators have given various explanations of v. 25.
Some say that Paul takes the death and
Resurrection of Christ as a unity—because of the negative and positive aspects
of justification.
Others point out that the Resurrection of
Christ is the “causa exemplaris” of
the life of the Christians.
It does seem that some sort of causal
connection between the Resurrection of Christ and men’s justification is
actually asserted in v. 25. How it
this possible in view of the completeness of the atonement on Calvary? (Heb.
ix. 12; x. 12, 14).
(a)
It has been explained above that our justification is based on faith in Christ Who died and rose from the dead.
(b)
The Resurrection is the most powerful of all the arguments that lead men to
believe in the Divinity and redemptive work of Christ (Cf. 1 Cor. xv).
(c)
In God’s plan the Resurrection preceded the sending of the Holy Spirit (john
xvi. 7) and the missionary work of the Apostles.
(d)
The Risen Christ is Head of the redeemed, and as πνευμα ζωοποιουν is Distributor of the graces of salvation
which He merited by His sufferings and death. The Christian life is a
participation in the life of the Risen Saviour. (Patrick Boylan, St. Paul’s Epistle to the Romans:
Translation and Commentary [Dublin: M.H. Gill and Son, Ltd., 1934, 1947], 73-74,
emphasis in bold added)
