Commentaries:

But-ἀλλὰ (alla)-but) for-δι (di)-on account of, for the sake of) us-ἡμᾶς (hemas)-us:—we) also-καὶ (kai)-even, also), to whom-οἷς (hois)-to whom) it shall be-μέλλει (mellei)-to be about to, (through the idea of expectation); to intend, i.e. be about to be)) ​​​imputed-λογίζεσθαι (logizesthai)-to count, account, reckon), if we believe-πιστεύουσιν (pisteuousin)-to adhere to, trust, rely on) on-ἐπὶ (epi)-on (with the accusative emphasizing motion or direction) ​​​him that raised up-ἐγείραντα (egeiranta)-to raise or rouse up) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)) our-ἡμῶν (hemon)-of us) Lord-κύριον (Kurion)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) from-ἐκ (ek)-out of, from) the dead-νεκρῶν (nekron)-dead),:

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    But for us also - For our use; (compare Romans 15:4; 1 Corinthians 10:11), that we might have an example of the way in which people may be accepted of God. It is recorded for our encouragement and imitation, to show that we may in a similar manner be accepted and saved.-(Barnes' Notes). BH

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    The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.-(Matthew Henry's). BH

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    Paul's mention of both the death and resurrection of Christ in these verses shows how intimately the two are joined to form the solid ground of human forgiveness and justification. The introduction of such essential elements of the Christian gospel into this resume of Abrahamic faith shows the intimate connection between them, and that the New Testament answers to the Old Testament as antitype to type. All that is in the Old Testament points beyond itself and contains the seed that comes to flower in the New Testament. All that happened to the Jewish fathers happened unto them "for our example" (1 Corinthians 10:11); and all the shadows and prefigurations of the old covenant are now fulfilled in the new institution, which is the church of the Lord Jesus Christ.-(Coffman's Commentaries). SL

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    If we believe on him If we believe God now as Abraham did then. God promised the seed, and Abraham believed; God has now given the seed, and we must likewise believe. Both beliefs in their root are one, namely, faith in God. True justifying faith is trusting in God just so far as God has in faith and to faith revealed. This is a true and great principle. The illustrious catalogue of heroes of the faith in Hebrews 11:0, Abel, Enoch, Noah, and others, knew not definitely of the atoning Christ. And yet their justifying faith was identical in nature with Christian faith, for it was a true faith in the holy God. It was faith in whatever God presented as object of faith; and had Christ been definitely presented, Christ would have been explicitly believed.-(Whedon's Commentary). SL

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    Comments Our Father Abraham’s Faith - The previous passage (Romans 4:17-45.4.22) has just told us what God’s promise was to Abraham and how he believed against hope. Romans 4:23-45.4.25 will add that this promise was to us also, because we are his seed. Many times we are not able to look ahead and see how our obedience will result in a blessing to others; for often our obedience requires a sacrifice. It was Christ’s obedience on Calvary that brought the blessing of righteousness to mankind. It was Abraham’s obedience that made him the father of many nations, thus opening the door to pass these blessings to the Gentiles. Just as we believe that God raised Jesus Christ from the dead, so did Abraham believe that God raises the dead, even his son as stated in Hebrews 11:19, “Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.” We see Abraham’s faith tested and proven on Mount Moriah when he offered Isaac as a sacrifice. This demonstration of his faith was asked by God and then written in the Scriptures not only for Abraham, but to give us an example of what true faith in God means. In this way God is able to justify us just as He justified Abraham, because we have the same faith as he demonstrated. ..."-(Everett's Study Notes). SL

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Who-ὃς (hos)-who) ​​​was delivered-παρεδόθη (paredothe)-to give over to or alongside of, (properly: to give into the hands (of another)) for-διὰ (dia)-on account of, for the sake of) our-ἡμῶν (hemon)-of us) ​​​offences-παραπτώματα (paraptomata)-a falling aside or away, (i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)), and-καὶ (kai)-and, also) ​​​was raised again-ἠγέρθη (egerthe)-to raise up) for-διὰ (dia)-because of, on account of, for the sake of) our-ἡμῶν (hemon)-of us) ​​​justification-δικαίωσιν (dikaiosin)-a setting right).:

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    In these several texts of St. Paul may be seen his own explication of what he says here; namely, that our Saviour, by his death, atoned for our sins, and so the justified believer is made innocent of his past transgressions, and thereby freed from the punishment due to them; and yet still on the condition of persevering faith and love. But he rose again to ascertain eternal life for the faithful; for the reward of righteousness is eternal life, to which inheritance we have a title by adoption in Jesus Christ. But if he himself had not possessed that inheritance, if he had not risen into the possession of eternal life, we, who hold by and under him, could not rise from the dead; and so could never come to be pronounced righteous, and to receive the reward of it, if faithful, even everlasting life. Hence St. Paul tells us, that if Christ be not raised, our faith is vain; we are yet in our sins-[(1 Corinthians 15:17)]: that is, as to the attainment of eternal life, it is all the same as if our sins were not forgiven. And thus he rose for our justification, not only as his resurrection affords the most solemn confirmation of the whole new covenant, but also enables him consistently with the divine perfections to raise us from the dead, and to give us, dying in faith and holiness, eternal life. John 14:19. See Locke.-(Thomas Coke Commentary). SL

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    And was raised again for our justification. The resurrection of Christ demonstrated the completion and acceptance of his satisfaction for sin, and gave a triumph to his work upon the cross. As death is the punishment of sin, the glory of his resurrection was essential to the full assurance of the saints, that they also should rise, and reign with him in glory.-(Sutcliffe's Commentary). SL

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    He was given over to die. See Hebrews 2:9 / 10. This was God’s act in Christ to set men free. When Christ was raised to life, this became the guarantee of all our hopes. Paul makes the death, burial, and resurrection the focal point of the Good News (1 Corinthians 15:1-4). Note how he stresses the raising from death (1 Corinthians 15:12-20). Note how he speaks about the act of baptism (Colossians 2:12; Romans 6:3-4).-(The Bible Study New Testament). SL

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    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  1Corinthians 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.-(Ellicott's Commentary). BH

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    'who was delivered up' -The Jews delivered him up, Judas delivered him, Pilate delivered him, AND OUR SINS delivered him up also! Our sins made His death NECESSARY! 'For' -'because of' (Wey). God searched high and low to find a way to justify ungodly sinners, and Jesus was the only way. 'Raised for our justification' -without the resurrection, the death of Jesus has no merit or redeeming value. ( 1Co_15:17,/18,/19 ). How foolish to claim to be a Christian and yet deny the bodily resurrection of Jesus Christ! 'The resurrection was the visible proof that God accepted Christ's atoning work. The resurrection is the proof that righteousness DOES rule in this universe.'-(Mark Dunagan). SL

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    Who delivered us from our trespasses ... It is not mere faith on the part of Christians that Jesus Christ lived, but also that he is the sin-bearer, that he is the propitiation for sin, that in him alone is the righteous ground for the plenary discharge of all human transgression - it is faith in Christ as "my Redeemer" that marks the genuine faith. Inherent in this is the conviction that Christ died for us, while we were yet in our sins. And was raised for our justification ... The final two verses of this chapter bring the reader's mind to rest upon Christ as man's only Saviour, with special emphasis upon his death and resurrection. Moreover, the oneness of all the faithful of all ages, as they shall at last be summed up in Christ, appears here. As Brunner noted: Only in Christ Jesus does that inheritance in which Abraham believed become a reality; for only through him, by his atoning death and victory over death and the grave, are all nations included in the history of redemption that began with Abraham and the setting apart of Israel. And only the resurrection of Jesus from the dead, which is the center of the message about Christ, makes manifest the meaning of God creating life out of death. What Abraham experienced was indeed a beginning, but yet only a beginning, of what Christ's Community experiences in the realization of the divine promise of inheritance.[17]-(Coffman's Commentaries). SL

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