GRACE

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Beloved of the Lord;

Remember: "For where a testament-διαθήκη (diatheke)-dispensation, full arrangement, ( i.e. (specially) a contract (especially a devisory will):—covenant, testament)) is, there must also of necessity-ἀνάγκη (anagke)-necessity, constraint (literally or figuratively); by implication, distress:—distress, must needs, (of) necessity(-sary), needeth, needful) be the death of the testator-διαθεμένου (diathemenou)-to arrange fully or thoroughly, (i.e. to dispose of by will, make a testament). For a testament is of force-βεβαία (bebaia)-steadfast, firm, sure) after-ἐπὶ (epi)-upon, on account of) men are dead: otherwise it is of no strength at all-μήποτε (mepote)-not ever, never) while the testator liveth-ζῇ (ze)-to live, ((a-)live(-ly), quick)."

-(Hebrews 9:16-17)

Step 4:

1. The Law

2. Grace

3. Faith (pending)

4. The Royal Law (pending)

Bibles:

Authorized Version 1611 [Punctuation, Capitalization, & Italics]

King James Bible 1769 [Spelling]

Concordance / Lexicon:

Analytical Concordance to the Bible: Robert Young, 1880.
The New Strong's Exhaustive Concordance of the Bible.
Thayer's Greek Lexicon.
Friberg Analytical Greek Lexicon
Gingrich, Greek New Testament Lexicon
Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.

Key:

G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same Root Word, but not the same Inflection / Parsing.

Brackets w/ Parenthesis [(abc)] : My commentary insert/input.

Commentaries:

StudyLight.org: SL (click)
BibleHub.com: BH (click)

Greek Interlinear:

scripture4all.org

*For accurate results,

adjust your Zoom (+ -)

Grace

Scrivener's Textus Receptus 1894
8 τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως, καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον· 9 οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.

Ephesians 2:8-9

8 "For-γὰρ (gar)-for, verily, therefore) by grace-χάριτί (chariti)-grace, graciousness) are ye-ἐστε (este)-"you are" (second person plural of 'to be')) *saved-σεσῳσμένοι (sesosmenoi)-to make or keep sound or safe, (to save, i.e. deliver or protect)), through-διὰ (dia)-through, by means of) *faith-πίστεως (pisteos)-faith, faithfulness, steadfastness), and-καὶ (kai)-and) that-τοῦτο (touto)-this (thing)) not-οὐκ (ouk)-no, not) of-ἐξ (ex)-out of) yourselves-ὑμῶν (humon)-of you, your (own, -selves)): it is the-τὸ (to)-the) gift-δῶρον (doron)-a gift, present) of God-Θεοῦ (Theou)-God, (God the Father)): 9 Not-οὐκ (ouk)-no, not (the absolute negative)) of-ἐξ (ex)-out of) *works-ἔργων (ergon)-work, deed, doing, labour), lest-ἵνα μή (hina me)-that not) any man-τις (tis)-any, anyone) *should boast-καυχήσηται (kauchesetai)-to boast, glory)."

Example of Greek word:

*σεσῳσμένοι (sesosmenoi)-saved click: Ephesians 2:5
*πίστεως (pisteos)-faith click: Acts 13:8 // Romans 3:22
*ἔργων (ergon)-works click: Galatians 2:16 // Romans 3:20
*καυχήσηται (kauchesetai)-should boast click: 1 Corinthians 1:29 (should glory)

Greek Interlinear:

are ye-ἐστε: Verb, Present, (No voice stated), Indicative, 2nd Person, Plural: For by grace ["YE-ARE"]
saved-σεσῳσμένοι: Verb, Perfect, Passive, Participle, Nominative, Plural, Masculine: ["saved"], through faith, and that not of yourselves: it is the gift of God: Not of works, lest any man
should boast-καυχήσηται: Verb, Aorist, Middle-Deponent, Subjunctive, 3rd Person, Singular: ["SHOULD-BE-BOASTING"].

Punctuation Comparison:

1611 AV

8 For by grace are ye saued, through faith, and that not of your selues: it is the gift of God: 9 Not of workes, lest any man should boast.

1769 KJV

8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast.

Commentaries:

For-γὰρ (gar)-for, verily, therefore) by grace-χάριτί (chariti)-grace, graciousness) are ye-ἐστε (este)-"you are" (second person plural of 'to be')) saved-σεσῳσμένοι (sesosmenoi)-to make or keep sound or safe, (to save, i.e. deliver or protect)), through-διὰ (dia)-through, by means of) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness), and-καὶ (kai)-and) that-τοῦτο (touto)-this (thing)) not-οὐκ (ouk)-no, not) of-ἐξ (ex)-out of) yourselves-ὑμῶν (humon)-of you, your (own, -selves)): it is the-τὸ (to)-the) gift-δῶρον (doron)-a gift, present) of God-Θεοῦ (Theou)-God, (God the Father))::

For by grace are ye saved through faith.- Lest they might forget the doctrine that he ever preached, he reminds them that works of the law never saved them; that they were saved by God's grace shown in the gospel; that this salvation was obtained through the faith. The definite article-[("the")] is found before faith in the Greek, showing that the faith, or the gospel, is meant. It is the gift of God.- The salvation is not due to ourselves, but is God's gift. The grammatical construction of the Greek does not allow us to make "faith" the subject of the last clause-[("and that not of yourselves: it is the gift of God")]. It is not "faith," but salvation through the faith, which is the gift of God. So says John Wesley in his Notes: "This refers to the [(whole)] previous clause, That you are saved-[(i.e. For by grace are ye saved through (the) faith)], etc." Not of works.- The salvation is not due to works of law, or to our own merit; hence there is no ground for boasting. -(People's New Testament). SL

Notice salvation is not by grace, nor faith alone. There is no way man could earn his salvation, so it is said here to be by the unmerited favor of God. God's grace is extended to all men who will accept that which is offered ( Tit_2:11 ; 2Pe_3:9 ; Rev_22:17 ). Man's acceptance comes through faith. Coffman suggests this actually may be "the faith". Since "faith comes by hearing, and hearing by the word of God," we conclude that faith is God's gift to man whether it is the sum of all that is believed or it is the response to what God has said ( Rom_10:17 ). Therefore, it is not by works of merit that we are saved and we have no reason for a feeling of personal accomplishment in our salvation. Our salvation was procured by the death of God's Son on Calvary and we must do God's will to receive it. God outlined the works we are to perform to receive his great gift. Clearly, we do not act so as to save ourselves but to satisfy the Father's requirements (2:8-9). It is through God's working that we become Christians. We are made new creatures in Christ to perform the good works he has designed for us to do. He prepared works for Christians to do even before the first Christian was created in Christ. If we want to be what God intended for us to be, we must do his bidding. ( Ecc_12:13, /14 ). A living faith is a faith that works (James 2:10; Gal_5:6 ; Jam_2:17, /18 ).-(Gary Hampton Commentary). SL

For it is.- “Neither the works of The Law nor the secrets of the mystery religions could ever save you and set you free from ignorance and superstition. Only God’s grace could make that available to you. Salvation is the gift of God through faith! You seize it, not achieve it!!!” [Note: in the Greek, FAITH is feminine but IT is neuter. Faith is not the gift, but salvation is! The Holy Spirit produces faith through the message of the Good News (Romans_10:17). But faith is more than just believing (James 2:19).]-(The Bible Study New Testament). SL

“Through faith”:- God does not have any problem in attaching conditions to grace. Grace is undeserved but it still has conditions. Jesus equally attached conditions to salvation ( Mar_16:16 ; Luk_24:47 ), and so did the apostles ( Act_2:38 ; 1Pe_3:21 ). Salvation by grace must have conditions, seeing that the grace of God has appeared to all men ( Tit_2:11 ), and yet all men are not automatically and unconditionally saved ( Mat_7:13, /14 ). The faith in this passage is not faith only [(i.e. a mental assent)], because faith by itself has never saved anyone ( Joh_12:42, /43 ). This faith includes repentance ( Act_2:38 ); confession ( Rom_10:9, /10 ) and baptism ( Act_22:16 ). In addition, it also includes a life of faithfulness following the initial conversion experience ( 2Ti_2:11, /12, /13 ). “And that not of yourselves”:- “Is not due to yourselves” (TCNT). “It is not your own doing” (NEB). “It is the gift of God”:- “The gift is God’s” (TCNT). Some have erroneously concluded that "faith" is the gift of God in this verse, and that man is so sinful that God must give him the faith in the first place, but that would contradict other passages. "Faith" involves human effort. One must listen to God's word ( Rom_10:17 ), and must then be honest and humble ( Jam_1:21 ). Instead of getting mad at the truth or resenting the preacher ( Act_7:54 ), one needs to be convicted of their own sins ( Act_2:37 ). Calvinism needs to be seriously opposed, because it makes God look dishonest and hypocritical. God clearly condemns the unbeliever ( Mar_16:14 ; Mar_16:16 ; 2Th_1:8, /9 ), but at the same time Calvinism asserts that God gives the faith. Calvinism presents a picture of a God who desires all men to be saved ( 2Pe_3:9 ), and yet at the same time refuses to give all men the faith they need to gain salvation. Calvinism must logically say that the only reason people remain unbelievers, is because God refuses to help them. Even the translators of the NASV understood the "gift" to be salvation. Notice the side reference "i.e. that salvation". [Note: _ New American Standard. Wide Margin Edition, Holman.] If you are interested in grammar, Boles argues, “Since faith is a word of feminine gender, and this and it are neuter gender, normal grammar disallows referring back to faith” (p. 226).-(Mark Dunagan). SL

The error of people in their interpretations of this passage is evident in such comments as "our salvation ... is appropriated by us through faith alone."[22] "Here is the basis for the watchword of Reformation theology: solo gratia, sola fide, "soli Deo gloria" (`by grace alone, through faith alone, to God alone be glory')."[23] The Old Testament injunction was "Thou shalt not yoke the ox with the ass"; but, in the so-called "watchword" of Reformation theology the ox is yoked with two asses, namely "solo gratia" and "sola fide". If salvation is by grace alone, it cannot, at the same time be of faith; and if it is of faith alone, it cannot, at the same time, be of grace also. Could a man be married to Ruth alone and to Ann alone at the same time? Thus, the "watchword" is a contradiction on its face; and, besides that, the so-called "Scriptures" grace only and faith only, are bastard Scriptures, being nowhere mentioned in the word of God, with the lone exception of James 2:24, where that sacred writer says "we are not justified by faith alone." But what does the text say? By grace have ye been saved through faith ... Some of the critical scholars declare the past perfect tense-[(saved-σεσῳσμένοι)] here to be un-Pauline; [24] but, while it is true that Paul often spoke of salvation as a continuing process (as in 1 Corinthians 1:18-[("which are saved": (Present, Passive), or, "ones-beING-SAVED")] and Romans 5:9-[("we shall be saved": (Future, Passive), or, "WE-SHALL-BE-BEING-SAVED")], he was here speaking of being "saved" in the sense of having obeyed the gospel. . . . By grace ...- The connotations of this word as used in the New Testament include the principles: (1) of human beings (all of them) being unworthy of the salvation God provides; (2) of the impossibility of any man's meriting or earning salvation, even if he had a million lives to live; and (3) that salvation bestowed upon people originated in the heart of God and that it flows out from God to people, being from God and of God alone. It is clear then that God's grace is to all people, for all people alike, and that it is available for every person who was ever born on earth (Titus 2:11). If then, salvation is by grace only, all people are already saved; for God's grace has appeared to all. Christ himself, however, taught that all people will not be saved; and the only intelligent reconciliation of those twin facts lies in accepting the premise of human salvation's being conditional, that is, made to turn upon human acceptance of it through human compliance with the conditions upon which God through Christ and the apostles promised it. The Reformation heresy was simply that of removing or negating all conditions of salvation except the sinner's subjective trust/faith-[(e.g. "simply trust/have faith in the work that Jesus did")], thus proclaiming what was called "salvation through faith alone." Such preconditions of salvation as repentance, confession, baptism and the acceptance by the convert of his Christian obligations - all these are declared to be "works" and therefore unnecessary to be performed as conditions of salvation, and this despite the truth that none of them is a "work" at all, except in the sense that the sinner's faith is also a "work." Through faith ... The most likely meaning of this phrase, as attested by the Emphatic Diaglott rendition of it, is "through the faith,"[25] that is, "through the Christian faith," or the Christian religion. One thing is absolutely certain: this cannot mean the subjective trust/faith of sinners-[(the emphasis is in "the faith", as opposed to "one's own faith")].-(Coffman Commentaries). SL

Not-οὐκ (ouk)-no, not (the absolute negative)) of-ἐξ (ex)-out of) works-ἔργων (ergon)-work, deed, doing, labour), lest-ἵνα μή (hina me)-that not) any man-τις (tis)-any, anyone) should boast-καυχήσηται (kauchesetai)-to boast, glory).:

Not of works, lest any man should boast.-He specifically and completely takes away from our works [of the law, or self righteousness] the praise of justification, seeing that the good works [in faith, in] themselves are the effects of grace in us.-(Geneva Study Bible). BH

“Not of works”: “Not won by works” (Con). “It has not been earned” (Gspd). “No amount of good works can make up for our evil works. Keeping the law most of the time does not remove the guilt of breaking the law some of the time” (Boles p. 227). Even the conditions of salvation (faith, repentance, confession and baptism) are never to be viewed as something we did to earn my salvation. People who look at the above verse and then declare that there is nothing one can do to be saved, have it all wrong. Of course something stands between one and salvation, for if nothing stands between mankind and salvation, then all men would be saved! The point is, regardless of what conditions I must fulfill to obtain the forgiveness of my sins, I still do not deserve forgiveness. The apostles preached that we have to do something ( Act_2:37, /38 ; Act_16:30 ff). Even Jesus taught that the sinner had to do something to be saved ( Act_9:6 ). "Doing good" can never make up for not obeying Christ. Morality by itself cannot save one. “That no man should glory”: “So that it may be impossible for any one to boast” (Wey). “Or there would be room for pride” (Knox). “When men do try to work their way into God's favor, one of two things will happen. Sincere, honest men will despair of ever succeeding; smug, ignorant men will boast” (Boles p. 227). Since human merit is excluded, so is human boasting. Other passages stress that we need to "boast", that is proclaim how great God is ( 1Co_1:29 ; 1Co_1:31 ).-(Mark Dunagan). SL

Not of works, that no man should glory ... This refers to works of the Law of Moses, to nothing else; and the expression itself had become a kind of proverb in Paul's writings during those long years of his struggles against Judaizing teachers. It is simply outrageous that a scholar will ignore this and apply this verse (9) to mean that "God rejects every work of man."[31] Paul never taught anything like that. He said "work out your own salvation" (Philippians 2:12), and he also praised the Thessalonians for their "work of faith" (1 Thessalonians 1:3). If God rejects "every work of man," Paul never heard of it! Alfred Barry caught the true meaning here perfectly, thus: In this verse we have the echo of the past Judaizing controversy; it sums up briefly the whole argument of Romans 3:27 to Romans 4:25. There is another reminiscence, but more distinct and detached in Philippians 3:2-9.[32]-(Coffman Commentaries). SL

Beza Greek New Testament 1598
21 Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη Θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. 22 Δικαιοσύνη δὲ Θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας καὶ ἐπὶ πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστι διαστολή· 23 Πάντες γὰρ ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ· 24 Δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι, διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ.

Romans 3:21-24

21 “But-δὲ (de)-but, yet) now-Νυνὶ (Nuni)-now, at this very moment) the righteousness-δικαιοσύνη (dikaiosune)-rightness, justice, uprightness) of God-Θεοῦ (Theou)-God, (God the Father)) without-χωρὶς (choris)-apart, apart from) the Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law; (by extension: any law of man:—moral or ceremonial) *is manifested-πεφανέρωται (pephanerotai)-to manifest, reveal, make known), being witnessed-μαρτυρουμένη (marturoumene)-to be a witness, bear testimony, testify, (i.e. be witnessed) by-ὑπὸ (hupo)-by) the-τοῦ (tou)-the) Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law)) and-καὶ (kai)-and, also) the-τῶν (ton)-the) *Prophets-προφητῶν (propheton)-a prophet, public expounder, (a foreteller ("prophet"); by analogy, an inspired speaker)). 22 Even-δὲ (de)-even, yet) the righteousness-δικαιοσύνη (dikaiosune)-rightness, justice, (equity (of character or act); specially (Christian) justification:—righteousness) of God-Θεοῦ (Theou)-God, (i.e. God the Father:—the supreme Divinity), which is by-διὰ (dia)-through, by means of) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness, trust, (faith in) of Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) unto-εἰς (eis)-into) all-πάντας (pantas)-all, any, every (plural)), and-καὶ (kai)-and, also, even) upon-ἐπὶ (epi)-on, upon) all-πάντας (pantas)-all, any, every (plural)) them-τοὺς (tous)-them) *that believe-πιστεύοντας (pisteuontas)-to adhere to, trust, rely on, (i.e. to put confidence in one, to trust one)): for there is-ἐστι (esti)-'to be') no-οὐ (ou)-no, not (the absolute negative)) *difference-διαστολή (diastole)-a sending apart, distinction): 23 For all-πάντες (pantes)-all, every (plural)) *have sinned-ἥμαρτον (hemarton)- properly: to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin:—for your faults, offend, sin, trespass)), and-καὶ (kai)-and, also) come short-ὑστεροῦνται (husterountai)-come short (of), (i.e. generally: to fall short (be deficient):—come behind (short), be destitute, fail, lack, suffer need, (be in) want)) of the glory of God, 24 Being justified-δικαιούμενοι (dikaioumenoi)-to make or declare right) *freely-δωρεὰν (dorean)-freely, gratis, for naught, gratuitously) by-τῇ (te)-to the) his-αὐτοῦ (autou)-of him, his) grace-χάριτι (chariti)-grace, graciousness, favour, goodwill), through-διὰ (dia)-through, by means of) the-τῆς (tes)-the) *redemption-ἀπολυτρώσεως (apolutroseos)-a loosing away, (i.e. deliverance)) that is-τῆς (tes)-of the) in-ἐν (en)-in) Christ-Χριστῷ (Christo)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind):”

Example of Greek word:

* πεφανέρωται-is manifested click: Hebrews 9:26 (hath he appeared)
*προφητῶν (propheton)-Prophets click: Luke 1:70 // Acts 13:15
*πιστεύοντας (pisteuontas)-that believe click: 1 Corinthians 1:21
*διαστολή (diastole)-difference click: Romans 10:12
*ἥμαρτον (hemarton)-have sinned click: Romans 5:12
*δωρεὰν (dorean)-freely click: Mat 10:8 // Rev 21:6
*ἀπολυτρώσεως (apolutroseos)-redemption click: Ephesians 4:30 (of redemption)

Greek Interlinear:

is manifested-πεφανέρωται: Verb, Perfect, Passive, Indicative, 3rd Person, Singular: But now the righteousness of God without the Law ["has-been-manifested"],
being witnessed-μαρτυρουμένη: Verb, Present, Passive, Participle, Nominative, Singular, Feminine: ["beING-witnessED"//"being-attested"] by the Law and the Prophets. Even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all them
that believe-πιστεύοντας: Verb, Present, Active, Participle, Accusative, Plural, Masculine: ["ones-BELIEVING"]: for
there is-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"//"there-is"] no difference: For all
have sinned-ἥμαρτον: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["missED"//"sinned"], and
come short-ὑστεροῦνται: Verb, Present, Passive, Indicative, 3rd Person, Plural: ["ARE-WANTING"] of the glory of God,
Being justified-δικαιούμενοι: Verb, Present, Passive, Participle, Nominative, Plural, Masculine: ["beING-JUSTifiED"] freely by his grace, through the redemption that is in Christ Jesus:

Punctuation Comparison:

1611 AV

21 But nowe the righteousnesse of God without the Lawe is manifested, being witnessed by the Lawe and the Prophets. 22 Euen the righteousnesse of God, which is by faith of Iesus Christ vnto all, and vpon all them that beleeue: for there is no difference: 23 For all haue sinned, and come short of the glory of God, 24 Being iustified freely by his grace, through the redemption that is in Iesus Christ:

1769 KJV

21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus:

Commentaries:

But-δὲ (de)-but, yet) now-Νυνὶ (Nuni)-now, at this very moment) the righteousness-δικαιοσύνη (dikaiosune)-rightness, justice, uprightness) of God-Θεοῦ (Theou)-God, (God the Father)) without-χωρὶς (choris)-apart, apart from) the Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law; (by extension: any law of man:—moral or ceremonial) is manifested-πεφανέρωται (pephanerotai)-to manifest, reveal, make known), being witnessed-μαρτυρουμένη (marturoumene)-to be a witness, bear testimony, testify, (i.e. be witnessed) by-ὑπὸ (hupo)-by) the-τοῦ (tou)-the) Law-νόμου (nomou)-a law, ordinance, (by implication: of Moses:—Law)) and-καὶ (kai)-and, also) the-τῶν (ton)-the) Prophets-προφητῶν (propheton)-a prophet, public expounder, (a foreteller ("prophet"); by analogy, an inspired speaker)).:

The first three chapters demonstrated the great "need" for a way to make man right with God. For both Jew and Gentile found themselves in sin. All previous religious systems Jewish and non-Jewish have failed to achieve 'rightness' with God. The verses that follow PRESENT GOD'S REMEDY FOR THIS UNIVERSAL CONDITION OF CONDEMNATION. 'apart from the law' -'not by the Law, but by another way' (Con). The only way that one could be accounted righteous under a system of 'law-righteousness', was if one perfectly kept the law. But both Jews and Gentiles failed to live up to the laws they were under. God makes men righteous apart from perfect-law keeping, another system exists. 'Manifested' -'brought to light', i.e. revealed in the Gospel Message (Romans 1:16, /17). 'Being witnessed by the law and the prophets' -it is important for Paul to point out that the way in which God makes men righteous, as revealed in the gospel isn't new or novel. The prophets bore witness to the truth that men will be declared 'right with God' by a faith that obeys. ( Hab_2:4 ; Psa_32:1 ; Gen_15:6 ; 2Ti_3:15 . In chapter 4 Paul will give two examples (David and Abraham), one lived before the law and one during it, and yet both were justified by their faith in God.-(Mark Dunagan). SL

But now the righteousness of God — That is, the manner of becoming righteous which God hath appointed; without the law — Without that perfect and previous obedience which the law requires; without reference to, or dependance on, the law, ceremonial or moral, revealed or natural; is manifested — In the gospel, being attested by the law and the prophets.- The example of Abraham’s justification by faith, recorded Gen_15:6, and the passage which the apostle quotes, Romans 4:7, from Psa_32:1, /2, as well as that from Habakkuk, quoted Romans 1:17, are clear testimonies, from the law and the prophets, that there is a righteousness without the law, which God accepts; and that the method of justification revealed in the gospel was the method in which men were justified under the law, and before the law: in short, it is the method of justifying sinners, established from the very beginning of the world. (Benson Commentary). BH

After the somber description of man living for himself, like you and I once did, the light breaks through in these verses. In this portion God tells what He has done to change man, fallen in sin, into someone who can be with Him without fear. Man turned out to be completely hopeless and useless for God. God looked for His own solution to this problem and He found it. In His solution He can declare a sinner justified [declared righteous] if that sinner believes in Jesus Christ. This is true for everyone without discrimination. Isn’t it true that “all have sinned”? Therefore all have fallen “short of the glory of God”, but God has this strong desire to have people with Him in His glory. What everybody needs then is the remission [release, forgiveness] of their sins, the evil deeds they have committed. God cannot permit any sin in His presence.-(Kingcomments). SL

Having established the fact that all are under sin and subject to God’s eternal wrath (Romans 1:18 to Romans 3:20), Paul then presents the answer of how man finds a right standing with God, which has been revealed since the Old Testament patriarchs (Romans 3:21 to Romans 4:25). Righteousness has always come by faith in God apart from works, and today it comes by faith in Jesus Christ alone (Romans 3:21-31). Paul then supports this statement by looking at the example of Abraham’s faith (Romans 4:1-25). His justification with God did not come by works (Romans 4:1-8), nor by circumcision and the Law (Romans 4:9-12), but by faith in the promises of God (Romans 4:13-25).-(Gary H. Everett's Study Notes). SL

This righteousness which is by faith, God said to the prophet of Hosea, "The just shall live by faith." God said to Abraham, "He believed God and it was accounted unto him for righteousness." This righteousness that God has now given to us apart from the law is revealed.-(Chuck Smith). SL

But now the righteousness of God — That is, the manner of becoming righteous which God hath appointed. Without the law — Without that previous obedience which the law requires; without reference to the law, or dependence on it. Is manifested — In the gospel. Being attested by the Law itself, and by the Prophets - By all the promises in the Old Testament.-(Wesley's Explanatory Notes). SL

That is, neither Jew nor Gentile can be justified meritoriously by works of law; because, law requiring immaculate obedience under the penalty of death, its only operation is to make sinners sensible that they are liable tocondemnation, without giving them the least hope of mercy: so that any expectation of eternal life which sinners can entertain, must be founded upon a method of justification different from that of law. This being the proper place for it, the Apostle introduces his account of the Gospel-method of justification, as follows. Because both the law of nature, and the law of Moses have made immaculate obedience necessary to justification, and because no man is able to give such an obedience, a righteousness without law, that is, a different righteousness from immaculate obedience to any law whatever, is now discovered in the Gospel, to be what God requires in order to salvation.-(Thomas Coke Commentary). SL

Being witnessed by the law and the prophets ... This refers to the Old Testament witness to Christianity and shows the intimate connection between them. The Old Testament revealed, through a number of types and shadows, the marvelous teachings of the new covenant, there being no less than four distinctive Old Testament witnesses to the identity, character, mission and teaching of Jesus Christ the Son of God. This is a matter of such consequence that a fuller discussion of it is inserted here.-(Coffman Commentaries). SL

But now the righteousness of God — God's method of saving sinners is now shown, by the Gospel, to be through his own mere mercy, by Christ Jesus; without the law-without any right or claim which might result from obedience to the law; and is evidently that which was intended by God from the beginning; for it is witnessed by the law and the prophets-the rites and ceremonies of the one, and the preachings and predictions of the others, all bearing testimony to the great design of God, and to the absolute necessity there was for the sacrifice and salvation which God has provided.-(Adam Clarke Commentary). SL

Even-δὲ (de)-even, yet) the righteousness-δικαιοσύνη (dikaiosune)-rightness, justice, (equity (of character or act); specially (Christian) justification:—righteousness) of God-Θεοῦ (Theou)-God, (i.e. God the Father:—the supreme Divinity), which is by-διὰ (dia)-through, by means of) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness, trust, (faith in) of Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) unto-εἰς (eis)-into) all-πάντας (pantas)-all, any, every (plural)), and-καὶ (kai)-and, also, even) upon-ἐπὶ (epi)-on, upon) all-πάντας (pantas)-all, any, every (plural)) them-τοὺς (tous)-them) that believe-πιστεύοντας (pisteuontas)-to adhere to, trust, rely on, (i.e. to put confidence in one, to trust one))::

Even the righteousness of God - The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers, makes it plain that the phrase so often used by him, "righteousness of God," does not refer to an attribute of God, but to his plan of making people righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God's mode of regarding people as righteous through their belief in Jesus Christ.

-(Barnes' Notes on the Bible). BH

(21-22) Such was the condition of the world up to the coming of Christ. But now, in contrast with the previous state of things, a new system has appeared upon the scene. In this system law is entirely put on one side, though the system itself was anticipated in and is attested by those very writings in which the Law was embodied. Law is now superseded, the great end of the Law, the introduction of righteousness, being accomplished in another way, viz., through faith in Christ, by which a state of righteousness is superinduced upon all believers. By faith of Jesus Christ—i.e., by faith which has Christ for its object, “faith in Christ.” “Faith” in St. Paul’s writings implies an intense attachment and devotion. It has an intellectual basis, necessarily involving a belief in the existence, and in certain attributes, of the Person for whom it is entertained; but it is moral in its operation, a recasting of the whole emotional nature in accordance with this belief, together with a consequent change in character and practice. (See Excursus B: On the Meaning of the word Faith.)-(Ellicott's Commentary). SL

Tonight if you are aware of your inability to live a righteous life, you have struggled, you have cried out, you have done everything to live the righteous life, but you realize you can't, you are in good shape. You are a good candidate now for that righteousness that God has revealed through the faith of Jesus Christ. Having come to a despairing in myself and of myself, I am brought to Jesus Christ and now this relationship with God through Him.-(Chuck Smith). SL

Even the righteousness . . . by faith of Jesus Christ. The Gospel, wherein we are "justified by faith, and have peace with God through Jesus Christ." All were guilty under the law, but the law and prophets pointed to forgiveness in Christ. Unto all them that believe. There is justification for every sincere believer, whether Jew or Gentile, for there is no difference between them, but not for the unbelieving impenitent. For all have sinned. This has been already shown. -(People's New Testament). SL

that it is testified by the law and the prophets, Romans 3:21.—even the righteousness which God has appointed from the beginning, as the righteousness of sinners; a righteousness which is through the faith enjoined by Jesus Christ, and which, from mere favour, will be counted to all, and rewarded upon all who believe; for with God there is no distinction of persons, in his method of justifying mankind, Romans 3:22.—because all have sinned and come short of the praise of God, Romans 3:23.-(Thomas Coke Commentary). SL

Even the righteousness of God — That method of saving sinners which is not of works, but by faith in Christ Jesus; and it is not restrained to any particular people, as the law and its privileges were, but is unto all mankind in its intention and offer, and becomes effectual to them that believe; for God hath now made no difference between the Jews and the Gentiles.-(Adam Clarke Commentary). SL

Being justified-δικαιούμενοι (dikaioumenoi)-to make or declare right) freely-δωρεὰν (dorean)-freely, gratis, for naught, gratuitously) by-τῇ (te)-to the) his-αὐτοῦ (autou)-of him, his) grace-χάριτι (chariti)-grace, graciousness, favour, goodwill), through-διὰ (dia)-through, by means of) the-τῆς (tes)-the) redemption-ἀπολυτρώσεως (apolutroseos)-a loosing away, (i.e. deliverance)) that is-τῆς (tes)-of the) in-ἐν (en)-in) Christ-Χριστῷ (Christo)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind)::

'Justified' -1344. dikaioo dik-ah-yo'-o; from 1342; to render (i.e. show or regard as) just or innocent: -free, justify(-ier), be righteous. 'Freely' -'free gift'. To receive the benefits of Christ's death is conditional (faith-3:22-[("upon all them that believe")]); but the 'basis' of our redemption, the reason WHY Christ died for us, contained no conditions. ( Rom_5:8 ). 'Grace' -Favor bestowed on the unworthy by a God who is tender and kind.."the idea of grace is a gift, given out of the sheer generosity of the giver's heart, a gift which the receiver could never have earned and could never have deserved by any efforts of his own". 'Redemption' -629. apolutrosis ap-ol-oo'-tro-sis; from a compound of 575 and 3083; (the act) ransom in full, i.e. (figuratively) riddance, or (specially) Christian salvation: -deliverance, redemption. -a 'ransoming from', a price paid for the deliverance of that which is delivered. 'Lutron'-is common in the papyri as the purchase-money in freeing slaves. (Robertson p. 347). This 'buying back' wasn't accomplished with silver or gold ( 1Pe_1:18, /19 ), nor was it achieved with brains and brawn. 'It wasn't by culture or social standing. Deliverance doesn't lie in working our way out, or inventing our way out or subverting our way out, or carousing our way out, or thinking our way out, or warring our way out, but by admitting that CHRIST IS THE WAY OUT!'. 'in Christ Jesus' -( 2Ti_1:9 ; Eph_1:3, /4 ; Eph_1:7 ). And how does one get 'in Christ Jesus'? ( Gal_3:26, /27 ).-(Mark Dunagan). SL

Christ Jesus brought about and accomplished this redemption and made it available for everyone: “Christ Jesus, whom God displayed publicly as a propitiation” (or “mercy-seat”). A seat or throne reminds us of governmental authority and judgment. Justice is administered from a throne. God had to judge our sins, but the wonderful thing is that He judged our sins in His Son when He was hanging on the cross. Now the judgment-seat has become a mercy-seat to everyone who in faith accepts this salvation from God’s hands. The blood of Christ is the only way for God to forgive sins. Hebrews 9 reads: “Without shedding of blood there is no forgiveness” (Hebrews 9:22). God does not accept the sinner by overlooking his sins. It is only because His holy and righteous demands were satisfied that He was able to justify you. This gives you the assurance of the remission of your sins. It is not what you think of it, but it is how God sees it. God could pass over the sins of the Old Testament saints (who had believed God) because He foresaw the work of Christ. He did not overlook their sins, but He acted righteously when He forgave them because He knew Christ would shed His blood for them. Today, the same principle holds. To us who live after the death of Christ, the work of Christ is behind us. God cannot help but justify everyone who believes because He Himself is righteous. Has not the blood of Christ been shed? God knows its value and that it blots out sin.-(Kingcomments). SL

And are justified — Pardoned and accepted. Freely — Without any merit of their own. By his grace — Not their own righteousness or works. Through the redemption — The price Christ has paid.-(Wesley's Explanatory Notes). SL

Glorious is the thought that justification in God's sight is now available to all people, not upon the basis of their success in keeping the commandments of any law, nor upon the basis of their having achieved any degree of moral perfection, or even excellence, and not upon the basis of their fulfilling any kind of law whatever, except that of meeting the terms upon which God provided it. True, those terms are called "a law of faith," a "perfect law of liberty," and a "royal law"; but such "law" is not in view here. Freely ... is appropriate, because nothing that man could ever do in a million years of righteous living could ever earn the tiniest fraction of the salvation God gives to people in Christ. The redemption that is in Christ ... The expression "in Christ" is, in some ways, the most important in all the Pauline writings, where this expression, or its equivalent, "in whom," "in him," etc., is used no less than 169 times.[27] What does it mean to be "in Christ"? It means to be in his spiritual body, called the church, the body of which Christ is the head, of which he is declared to be the Saviour, and which means having a spiritual relationship to Christ, a relationship of intimate union and identification with him. Redemption is not in faith, or baptism, or in anything else except being "in Christ." Right here is that device contrived by God himself by which a man might truly and legitimately be justified; and it might be looked upon as a divine corporation. This writer is indebted to John Mackay, former President of Princeton Theological Seminary, for this concept of a divine corporation. He wrote: Which God designated to give historical fulfillment to the "plan of the mystery." That organ is a community, the community of the "chosen in Christ," of "the destined in love." In the Epistle of the Ephesians, which is supremely interested in the corporate side of Christianity, "The People of God" occupy a central place. In the Old Testament they formed the "Commonwealth of Israel" in the New Testament the Christian Church, "the Body of Christ."[28]-(Coffman Commentaries). SL

Being justified freely by his grace — So far from being able to attain the glory of God by their obedience, they are all guilty: and, to be saved, must be freely pardoned by God's grace; which is shown to them who believe, through the redemption, απολυτρωσεως, the ransom price, which is in the sacrifice of Christ Jesus.-(Adam Clarke Commentary). SL

Scrivener's Textus Receptus 1894

4 ὁ δὲ Θεὸς, πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, 5 καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασι συνεζωοποίησε τῷ Χριστῷ χάριτί ἐστε σεσῳσμένοι,

Ephesians 2:4-7

4 "But God who is-ὢν (on)-being) rich-πλούσιος (plousios)-rich, (metaphorically and universally: abounding, abundantly supplied) in mercy-ἐλέει (eleei)-kindness, beneficence, compassion), for-διὰ (dia)-because of, on account of) his *great-πολλὴν (pollen)-much, plenteous) love-ἀγάπην (agapen)-to love, (i.e. affection or benevolence) wherewith he loved-ἠγάπησεν (egapesen)-to love:—(be-)love(-ed) us, 5 Even when we were dead-νεκροὺς (nekrous)-dead (literally or figuratively), (i.e. spiritually dead) *in sins-παραπτώμασι (paraptomasi)-fall, offence, trespass, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass), *hath quickened us together-συνεζωοποίησε (sunezoopoise)-to give or preserve life together, (i.e. to make one alive together with another) with Christ, (by grace ye are-ἐστε (este)-'to be') *saved-σεσῳσμένοι (sesosmenoi)-to make or keep sound or safe, (i.e. be rescued or saved)) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come, he might shew the exceeding riches of his grace, in his kindness toward us, through Christ Jesus.”

Example of Greek word:

*πολλὴν (pollen)-great click: Acts 16:16 (much)
*παραπτώμασι (paraptomasi)-in sins click: Ephesians 2:1 (in trespasses)
*συνεζωοποίησε (sunezoopoise)-hath quickened us together click: Col 2:13
*σεσῳσμένοι (sesosmenoi)-saved click: Ephesians 2:8

Greek Interlinear:

verses: 4-5

who is-ὢν: Verb, Present, (No voice stated), Participle, Nominative, Singular, Masculine: But God ["BEING"] rich in mercy, for his great love wherewith
he loved-ἠγάπησεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["he-loves"] us, Even when we
were-ὄντας: Verb, Present, (No voice stated), Participle, Accusative, Plural, Masculine: ["BEING"] dead in sins,
hath quickened us together-συνεζωοποίησε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["vivifies-together-us"//"He-makES-TOGETHER-LIVE"] with Christ, (by grace
ye are-ἐστε: Verb, Present, (No voice stated), Indicative, 2nd Person, Plural: ["YE-ARE"]
saved-σεσῳσμένοι: Verb, Perfect, Passive, Participle, Nominative, Plural, Masculine: ["saved"])

Punctuation Comparison:

1611 AV

4 But God who is rich in mercie, for his great loue wherewith hee loued vs, 5 Euen when wee were dead in sinnes, hath quickned vs together with Christ, (by grace ye are saued)

1769 KJV

4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

Commentaries:

***“But God”: God took the initiative. Many people remain optimistic that man can deliver himself. A common belief is that mankind with his technology, education, and resources will one day solve all his social problems. Such is naive optimism, the same type of attitude that motivates the devil to keep on working, even though he is involved in a hopeless cause. “Neither education nor legislation can rescue human beings from spiritual death, captivity, or condemnation” (Stott p. 79). “Being rich in mercy”: Enough mercy exists for all and forgiveness is available for every sin that man will forsake. This view of God is frequent in the Old Testament where it is said that He "abounds in mercy" ( Exo_34:6 ; Psa_103:8 ; Jon_4:2 ). “The fact that we became the victims of our own bad choices does not prevent God from having mercy” (Boles p. 223). “For His great love wherewith He loved us”: “Because of His great love” (NASV). “With what an excess of love He loved us!” (Knox). God has no hidden motives for sending Jesus to die for our sins ( 1Jn_1:5 ). God's motive in offering mankind salvation is completely pure ( Joh_3:16 ). God's love is great because it extends to all mankind, was extended to the undeserving ( Rom_5:6, /7, /8 ), and He was willing to pay the greatest price for the salvation of the ungrateful. It has even been extended to people who will never appreciate it, because of their own selfishness. Love for the sinner cannot exist without an equal wrath directed towards sin. This same God who will condemn with everlasting fury every unrepentant sinner, also paid the ultimate price for the salvation of those who will repent ( 2Pe_3:9-10 ). “Us”: Jews as well as Gentiles. All Christians need to work at destroying the popular idea that God is unfair, cruel, and unjust. Or that God hinders and stands between one and finding true happiness. Or even that believing in the God of the Bible places a "negative" mood on everything. Away with such a shallow view of God! (