Grace

Beloved of the Lord;

Remember: "For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

(Hebrews 9:17-18)

Step 4:

1. The Law of Moses

2. Grace

3. The Royal Law (pending)

Grace

Authorized Version 1611 [Punctuation / 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.

  • Open Bracket [abc] : My commentary insert/input.

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) 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) 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) 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: πίστεως (pisteos)-faith click: Acts 13:8

  • *example of Greek word: ἔργων (ergon)-works click: Galatians 2:16

  • *example of Greek word: καυχήσηται (kauchesetai)-should boast click: 1 Corinthians 1:29

  • 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: ["ones-HAVING-been-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"].

For-γὰρ (gar)-for) 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) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness)

    For by grace have ye been saved, through faith. He repeats what he had said parenthetically (ver. 5 [Ephesians 2:5]), in order to open the subject up more fully. On the part of God, salvation is by grace; on the part of man, it is through faith. It does not come to us by an involuntary act, as light falls on our eyes, sounds on our ears, or air enters our lungs. When we are so far enlightened as to understand about it, there must be a personal reception of salvation by us, and that is by faith. Faith at once believes the good news of a free salvation through Christ, and accepts Christ as the Savior. We commit ourselves to him, trust ourselves to him for that salvation of which he is the Author. In the act of thus entrusting ourselves to him for his salvation, we receive the benefit, and are saved. It is not that faith is accepted by God in place of works, but because faith indicates that attitude of men towards Christ in which it pleases God to save them, transferring to him [Jesus] all their [our] guilt, imputing to them [us] all his [Jesus's] merit [righteousness].-(Pulpit).

    For by grace are ye saved - "By mere favor. It is not by your Own merit; it is not because you have any claim. This is a favorite doctrine with Paul, as it is with all who love the Lord Jesus in sincerity;-(Barnes).

    Through faith - Grace bestowed through faith, or in connection with believing;"-(Barnes).

    Through faith; by which ye lay hold on the grace offered you in the gospel. Faith is not considered here as a work done by us, but as an instrument or means applying the grace and salvation tendered [offered] to us..-(Matthew Poole).

    

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): 

    Oh, dear friends! open your eyes to see your dangers. Let your conscience tell you of your sickness. Do not try to deliver, or to heal yourselves. Self-reliance and self-help are very good things, but they leave their limitations, and they have no place here. ‘Every man his own Redeemer’ will not work. You can no more extricate [free] yourself from the toils of sin than a man can release himself from the folds of a python. You can no more climb to heaven by your own effort than you can build a railway to the moon. You must sue in forma pauperis, and be content to accept as a boon [blessing] an unmerited place in your Father’s heart, an undeserved seat at His bountiful table, an unearned share in His wealth, from the hands of your Elder Brother, in whom is all His grace, and who gives salvation to every sinner if he will trust Him. ‘By grace have ye been saved through faith.’-(MacLaren).

it is the-τὸ (to)-the) gift-δῶρον (doron)-a gift, present) of God-θεοῦ (theou)-God, (God the Father):

    "The grace that saves is the free, undeserved goodness and favour of God; and he saves, not by the works of the law, but through faith in Christ Jesus. Grace in the soul is a new life in the soul. A regenerated sinner becomes a living soul; he lives a life of holiness, being born of God: he lives, being delivered from the guilt of sin, by pardoning and justifying grace. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above this world, by Christ's grace"..."All is the free gift of God, and the effect of being quickened by his power. It was his purpose, to which he prepared us, by blessing us with the knowledge of his will, and his Holy Spirit producing such a change in us, that we should glorify God by our good conversation, and perseverance in holiness."-(Henry M.).

    Mark the last words of my text-’that not of yourselves it is the gift of God.’ They have often been misunderstood, as if they referred to the faith which is mentioned just before. But that is a plain misconception of the Apostle’s meaning, and is contradicted by the whole context. It is not faith that is the gift of God, but it is salvation by grace.-(MacLaren).

    

Not-οὐκ (ouk)-no, not) 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)

    of his works before God, and unto men; wherefore he has denied works any place in justification and salvation, in order to exclude all boasting in man; and has fixed it in a way of grace, and has chosen and called poor sinful worthless creatures to enjoy it, that whoever glories, may glory in the Lord.-(Gill).

    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).

    Lest any man should boast; glory in their own works or worth, as men are apt to do when they think they have any thing of their own which contributes to their salvation see Romans 3:27 4:2.-(Matthew P.).

 

 

 

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)-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 the Law and the Prophets. 22 Even-δὲ (de)-but, 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 all-πάντας (pantas)-all, any, every (plural), and upon all-πάντας (pantas)-all, any, every (plural) 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) *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)-the) his-αὐτοῦ (autou)-of him, his) grace-χάριτι (chariti)-grace, graciousness, favour, goodwill) through-διὰ (dia)-through) 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)

  • *example of Greek word: πιστεύοντας (pisteuontas)-that believe click: 1 Corinthians 1:21

  • *example of Greek word: διαστολή (diastole)-difference click: Romans 10:12

  • *example of Greek word: ἀπολυτρώσεως-redemption click: Ephesians 4:30 (of redemption)

 

  • 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:

But-δὲ (de)-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):   

    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.-(Benson).   

    Without the law - In a way different from personal obedience to the Law. It does not mean that God abandoned his Law; or that Jesus Christ did not regard the Law, for he came to "magnify" it Isaiah 42:21; or that sinners after they are justified have no regard to the Law; but it means simply what the apostle had been endeavoring to show, that justification could not be accomplished by personal obedience to any law of Jew or Gentile, and that it must be accomplished in some other way [(by faith)].-(Barnes).

    The apostle having proved that all men are unrighteous, and that no man can be justified in the sight of God by his obedience, either to the law of nature or of Moses, proceeds to give an account of that righteousness, which does justify before God; and so returns to his former subject, Romans 1:17, concerning "the righteousness of God", the revelation of which he makes to be peculiar to the Gospel..."-(Gill).

    The righteousness of God.—Rather, a righteousness of God—i.e., “bestowed by God,” “wrought out by Him,” as in Romans 1:17. The reference is again, here as there, to the root-conception of righteousness as at once the great object and condition of the Messianic kingdom. Without the law.—In complete independence of any law, though borne witness to by the Law of Moses. The new system is one into which the idea of law does not enter. Is manifested.—Hath been, and continues to be manifested. The initial moment is that of the appearance of Christ upon earth. The scheme which then began is still evolving itself.-(Ellicott).

    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,..."-(Benson).

Even-δὲ (de)-even) 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)

    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).

    By faith of Jesus Christ - That is, by faith in Jesus Christ. Thus, the expression, Mark 11:22, "Have the faith of God" (margin), means, have faith in God. So Acts 3:16, the "faith of his name" "(Greek)," means, faith in his name. So Galatians 2:20, the "faith of the Son of God" means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith see the note at Mark 16:16.) God has promised that they who believe in Christ shall be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works [of the Jewish Law or Gentile's Law].-(Barnes).

    He mentions the righteousness of God again, that he may further explain it, by the means or instrument by which it is received, viz. faith; see Romans 4:11,/12/ 9:30 Philippians 3:9; where there are several expressions to the same purpose, that this righteousness is without the law indeed, but it is by the hand of that faith by which we believe in Jesus, called therefore here, the faith of Jesus Christ.-(Matthew Poole).

Being justified-δικαιούμενοι (dikaioumenoi)-to make or declare right) freely-δωρεὰν (dorean)-freely, gratis, for naught, gratuitously) by-τῇ (te)-the) his-αὐτοῦ (autou)-of him, his) grace-χάριτι (chariti)-grace, graciousness, favour, goodwill) through-διὰ (dia)-through) 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): 

    Being treated as if righteous; that is, being regarded and treated as if they had kept the Law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the Law. He now affirms that if they were so treated, it must be by mere favor, and as a matter not of right, but of gift. This is the essence of the gospel.-(Barnes)

    Freely - δωρεὰν dōrean. This word stands opposed to what is purchased, or which is obtained by labor, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the Law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift, It does not mean that it has been obtained, however, without any price or merit from anyone, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified..."-(Barnes)

    Redemption.—Literally, ransoming. The notion of ransom contains in itself the triple idea of a bondage, a deliverance, and the payment of an equivalent as the means of that deliverance. The bondage is the state of sin and of guilt, with the expectation of punishment; the deliverance is the removal of this state, and the opening out, in its stead, of a prospect of eternal happiness and glory; the equivalent paid by Christ is the shedding of His own blood.-(Ellicott).

    by his grace—His free love. through the redemption that is in Christ Jesus—a most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.-(Jamieson F.B.).

    That is in Christ Jesus - Or, that has been effected by Christ Jesus; that of which he is the author and procurer; compare John 3:16.-(Barnes).

 

 

 

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 2:4-5

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)"

  • *example of Greek word: παραπτώμασιν-in sins click: Ephesians 2:1 (in trespasses)

  • *example of Greek word: συνεζωοποίησε-hath quickened us together click: Colossians 2:13

  • 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, ActiveIndicative, 3rd Person, Singular: ["vivifies-together-us"] 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: ["having-been-saved"].

 

***But God, who is rich in mercy — That is, in compassion for us, amidst our sins and miseries, and in his free, gratuitous goodness and readiness to pardon the guilty, and save the lost: for his great love — Of benevolence and bounty; wherewith he loved us — When there was nothing in us but sin and misery to move him to do it. Love in God was the cause why he resolved to show mercy to certain descriptions of persons, namely, to such as should obey the gospel call to repentance, faith, and new obedience.-(Benson).

***

***Hath quickened us together with Christ: which may be understood either of regeneration, when a soul that is dead in a moral or spiritual sense, is quickened and made alive; a principle of life is infused, and acts of life are put forth; such have their spiritual senses, and these in exercise; they can feel the load and weight of sin; see their lost state and condition, the odiousness of sin, and the beauty of a Saviour, the insufficiency of their own righteousness, and the fulness and suitableness of Christ's;..."-(Gill)

***Together with Christ - In connection with him; or in virtue of his being raised up from the grave. The meaning is, that there was such a connection between Christ and those whom the Father hath given to him, that his resurrection from the grave involved their resurrection to spiritual life. It was like raising up the head and the members - the whole body together; compare the notes at Romans 6:5. Everywhere in the New Testament, the close connection of the believer with Christ is affirmed. We are crucified with him. We die with him. We rise with him. We live with him. We reign with him. We are joint heirs with him. We share his sufferings on earth 1 Peter 4:13, and we share his glory with him on his throne; Revelation 3:21.-(Barnes).

 

 

 

 

Beza Greek New Testament 1598

1 Δικαιωθέντες οὖν ἐκ πίστεως, εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 2 Δι᾽οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ᾽ ἐλπίδι τῆς δόξης τοῦ Θεοῦ.

Romans 5:1-2

1Therefore-οὖν (oun)-then, therefore) *being justified-Δικαιωθέντες  (dikaiothentes)-to make or declare right) by-ἐκ (ek)-out of) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness, belief, trust), we have-ἔχομεν (echomen)-to have) peace-εἰρήνην (eirenen)-peace, unity, concord) with-πρὸς (pros)-toward) God-Θεὸν (Theon)-God, (God the Father:—the supreme Divinity) through-διὰ (dia)-through) our-ἡμῶν (hemon)-our, of us) Lord-κυρίου (kuriou)-Lord, Master (as a respectful title) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind) Christ-Χριστοῦ (Christou)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ)2 By-Δι᾽ (Di)-through, by means of) whom-οὗ (ou)-whom) also-καὶ (kai)-even, and, also) we have-ἐσχήκαμεν (eschekamen)-to have, hold) *access-προσαγωγὴν (prosagogen)-a leading unto, (i.e. access, approach) by-τῇ (te)-the) faith-πίστει (pistei)-faith, faithfulness, steadfastness, belief, trust), into-εἰς (eis)-into) this-ταύτην (tauten)-this) grace-χάριν (charin)-grace, graciousness, favour, goodwill) wherein-ἐν ᾗ (en he)-in which) we stand-ἑστήκαμεν (hestekamen)-to set, place), and-καὶ (kai)-and, also) *rejoice-καυχώμεθα (kauchometha)-to boast) in-ἐπ (ep)-on) hope-ἐλπίδι (elpidi)-hope, (to anticipate, usually with pleasure); expectation (abstractly or concretely) or confidence:—faith, hope) of the-τῆς (tes)-of the) glory-δόξης (doxes)-glory) of-τοῦ (tou)-of the) God-θεοῦ (theou)-God, (God the Father:—the supreme Divinity).”

  • *example of Greek word: Δικαιωθέντες (dikaiothentes)-being justified click: Romans 5:9

  • *example of Greek word: προσαγωγὴν (prosagogen)-access click: Ephesians 2:18

  • *example of Greek word: καυχώμεθα (kauchometha)-rejoice click: Romans 5:3 (we glory)

  • being justified-Δικαιωθέντες: Verb, Aorist, Passive, Participle, Nominative, Plural, Masculine: Therefore ["BEING-JUSTIFIED"] by faith,

  • we have-χομενVerb, Present, Active, Indicative, 1st Person, Plural["we-are-having"] peace with God, through our Lord Jesus Christ. By whom also

  • we have-ἐσχήκαμεν: Verb, Perfect, Active, Indicative, 1st Person, Plural:  ["we-have"] access by faith, into this grace wherein

  • we stand-ἑστήκαμεν: Verb, Perfect, Active, Indicative, 1st Person, Plural: ["WE-HAVE-STOOD"//"we-stand"], and

  • rejoice-καυχώμεθα: Verb, Present, Middle or Passive Deponent, Indicative, 1st Person, Plural["WE-ARE-BOASTING"//"we-are-glorying"] in hope of the glory of God.

Therefore-οὖν (oun)-then, therefore) being justified-Δικαιωθέντες  (dikaiothentes)-to make or declare right) by-ἐκ (ek)-out of) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness, belief, trust)

    The present chapter is thus linked on to the last. Christ was delivered for our offences, and raised again for our justification. “Being  justified then,” &c. This opening has a wonderful beauty which centres in the Christian idea of peace.-(Ellicott).

    Here opens a leading section. The preliminaries are now over:—The need of Justification is established; and its equal terms for Jew and Greek; and the fact that Faith is its one appointed condition; and the nature and actings of faith, specially as in Abraham’s example. We now come to a fuller statement of some important details, which will lead up to a view of the effects of faith in the character and life of the justified.-(CBSC).

    being justified by faith, we have peace with God —Being alienated from God and exposed to condemnation and wrath no longer, but brought into a state of reconciliation and peace with him. “Our guilty fears are silenced, and we are taught to look up to him with sweet serenity of soul, while we no longer conceive of him as an enemy, but under the endearing character of a Friend and a Father.”-(Benson).

we have-ἔχομεν (echomen)-to have) peace-εἰρήνην (eirenen)-peace, unity, concord) with-πρὸς (pros)-toward) God-Θεὸν (Theon)-God, (God the Father:—the supreme Divinity) through-διὰ (dia)-through) our-ἡμῶν (hemon)-our, of us) Lord-κυρίου (kuriou)-Lord, Master (as a respectful title) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind) Christ-Χριστοῦ (Christou)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ)

    The apostle having set the doctrine of justification in a clear light, and fully proved that it is not by the works of men, but by the righteousness of God; and having mentioned the several causes of it, proceeds to consider its effects, among which, peace with God stands in the first place; and is so called, to distinguish it from peace with men, which persons, though justified by faith in Christ's righteousness, may not have; but are sure, having a sense of this, to find peace with God, even with him against whom they have sinned, whose law they have transgressed, and whose justice they have affronted; reconciliation for sin being made, and a justifying righteousness brought in, and this imputed and applied to them, they have that "peace of God", that tranquillity and serenity of mind, the same with "peace with God" here, "which passes all understanding", Philippians 4:7; and is better experienced than expressed: and this is all through our Lord Jesus Christ; it springs from his atoning sacrifice, and precious blood, by which he has made peace; and is communicated through the imputation of his righteousness, and the application of his blood; and is only felt and enjoyed in a way of believing, by looking to him as the Lord our righteousness.-(Gill).

By-δι (di)-through, by means of) whom-οὗ (ou)-whom) also-καὶ (kai)-even, also)  we have-ἐσχήκαμεν (eschekamen)-to have, hold) access-προσαγωγὴν (prosagogen)-a leading unto, (i.e. access, approach) by-τῇ (te)-the) faith-πίστει (pistei)-faith, faithfulness, steadfastness, belief, trust)

     Doddridge renders it, "by whom we have been introduced," etc. It means, "by whom we have the privilege of obtaining the favor of God which we enjoy when we are justified." The word rendered "access" occurs but in two other places in the New Testament, Ephesians 2:18Ephesians 3:12. By Jesus Christ the way is opened for us to obtain the favor of God.-(Barnes).

     The access here spoken of is not to the blessing of justification; for though that is a grace which we have access to by Christ, and come at the knowledge of by faith, and enjoy the comfort of through it; and is a grace in which persons stand, and from which they shall never fall, and lays a solid foundation for rejoicing in hope of eternal glory; yet this sense would make the apostle guilty of a great tautology; and besides, he is not speaking of that blessing itself, but of its effects; and here of one distinct from "peace with God", before mentioned, as the word also manifestly shows: nor does it design any other blessing of grace, as pardon, adoption, sanctification, &c. and an access thereunto; not unto the free grace, favour, and good will of God, the source of all blessings; but to the throne of grace, which may be called that grace, because of its name, for God, as the God of all grace, sits upon it; it is an high favour to be admitted to it; it is grace persons come thither for, and which they may expect to find there: and in, or "at" which we stand. (Gill).

    Brethren, you have ‘access’ to the fullness of God. Whose fault is it if you are empty?-(MacLaren).

into-εἰς (eis)-into) this-ταύτην (tauten)-this) grace-χάριν (charin)-grace, graciousness, favour, goodwill) wherein-ἐν ᾗ (en he)-in which) we stand-ἑστήκαμεν (hestekamen)-to set, place): 

     The saints' happy state is a state of grace. Into this grace we are brought, which teaches that we were not born in this state. We could not have got into it of ourselves, but we are led into it, as pardoned offenders. Therein we stand, a posture that denotes perseverance; we stand firm and safe, upheld by the power of the enemy. And those who have hope for the glory of God hereafter, have enough to rejoice in now. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. Patient sufferers have most of the Divine consolations, which abound as afflictions abound. It works needful experience of ourselves. This hope will not disappoint, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. A right sense of God's love to us, will make us not ashamed, either of our hope, or of our sufferings for him.-(Matthew H.)

    which we stand; which denotes boldness, courage, and intrepidity, and a freedom from a servile fear and bashful spirit, and a continued constant attendance at it; all which is consistent with reverence, humility, and submission to the will of God. Now access to the throne of grace, and standing at that, are "by" Christ. There is no access to God in our own name and righteousness, and upon the foot of our own works. Christ is the only way of access to God, and acceptance with him; he is the Mediator between God and us; he introduces into his Father's presence, gives audience at his throne, and renders both persons and services acceptable unto him: and this access is also "by faith"; and that both in God the Father, as our covenant God and Father; in faith of interest in his love and favour; believing his power and faithfulness, his fulness and sufficiency, and that he is a God hearing and answering prayer: and also in the Lord Jesus Christ; in his person for acceptance; in his righteousness for justification; in his blood for pardon; and in his fulness for every supply: and such as have access to the throne of grace by faith in Christ, being comfortably persuaded of their justification before God, through his righteousness imputed to them, can and do rejoice in hope of the glory of God;-(Gill).

and-καὶ (kai)-and, also) rejoice-καυχώμεθα (kauchometha)-to boast) in-ἐπ (ep)-on) hope-ἐλπίδι (elpidi)-hope, (to anticipate, usually with pleasure); expectation (abstractly or concretely) or confidence:—faith, hope) of the-τῆς (tes)-of the) glory-δόξης (doxes)-glory) of-τοῦ (tou)-of the) God-θεοῦ (theou)-God, (God the Father:—the supreme Divinity):

    And rejoice in hope of the glory of God — Here two other blessings are mentioned, rising in degree above both the preceding; a hope of the glory of God, and joy arising therefrom. By the glory of God is meant the vision and enjoyment of the God of glory in a future state, particularly after the resurrection and the general judgment; including a full conformity to Jesus Christ, the Lord of glory, in soul and body; (to whom we shall be made like, because we shall see him as he is, 1 John 3:2;) also the glorious society of saints and angels, and a glorious world, the place of our eternal abode.-(Benson).

    The glory that God will bestow on us. The word "glory" usually means splendor, magnificence, honor; and the apostle here refers to that honor and dignity which will be conferred on the redeemed when they are raised up to the full honors of redemption; when they shall triumph in the completion of the work: and be freed from sin, and pain, and tears, and permitted to participate in the full splendors that shall encompass the throne of God in the heavens; see the note at Luke 2:9; compare Revelation 21:22-24; Revelation 22:5; Isaiah 60:19-20.-(Barnes).

    rejoice in hope of the glory of God; which is another effect of justification by faith: by the "glory of God"; which is another effect of justification by faith: by the "glory of God", is not meant the essential glory of God; nor that which we ought to seek in all that we are concerned, and which we are to ascribe unto him on the account of his perfections and works; but that everlasting glory and happiness which he has prepared for his people, has promised to them, and has called them to by Christ, and will bestow upon them; of which he has given them a good hope through grace; and in the hope and believing views of which they can, and do rejoice, even amidst a variety of afflictions and tribulations in this world.-(Gill).

 

 

 

 

Scrivener's Textus Receptus 1894
3 Εὐλογητὸς ὁ Θεὸς καὶ πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ·4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους, καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 6 εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ, ἐν ᾗ ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ· 7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτον τῆς χάριτος αὐτοῦ8 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει,

Ephesians 1:3-8

3Blessed be-Εὐλογητὸς (eulogetos)-well-spoken of, praised) the God and Father of our Lord Jesus Christ, who-(ho)-who) hath blessed-εὐλογήσας (eulogesas)-to speak well of, (e.g. bestowal of: blessing, favor) us-ἡμᾶς (hemas)-us, we) with-ἐν (en)-in) all-πάσῃ (pase)-all, every) spiritual-πνευματικῇ (pneumatike)-spiritual, (i.e. in reference to things) *blessings-εὐλογίᾳ (eulogia)-good speech or utterance) in-ἐν (en)-in) heavenly //places-ἐπουρανίοις (epouranis)-the heavenlies, (i.e. above the sky:—celestial, (in) heaven(-ly), high) (Or, things) in-ἐν (en)-in) Christ-Χριστοῦ (Christou)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ): 4 According as-καθὼς (kathos)-even as) *he hath chosen-ἐξελέξατο (exelexato)-to lay out, (i.e. to select:—make choice, choose (out), chosen) us-ἡμᾶς (hemas)-us) in-ἐν (en)-in) him-αὐτῷ (auto)-him), before-πρὸ (pro)-before, in from of, (i.e. in front of, prior) the foundation-καταβολῆς (kataboles)-a casting or laying down, founding) of the world-κόσμου (kosmou)-arrangement, beauty, world, adorning, (orderly arrangement, i.e. decoration; by implication, the world), that we should be holy-ἁγίους (agious)-separate, set apart, holy), and-καὶ (kai)-and, also) without blame-ἀμώμους (amomous)-blameless, faultless, unblamable) before-κατενώπιον (katenopion)-before, in front of, in sight of) him in love-ἀγάπῃ (agape)-affection, good will, love, benevolence): 5 Having predestinated-προορίσας (proorisas)-to predetermine, decide beforehand, to foreordain, appoint beforehand) us-ἡμᾶς (hēmas)-us, we) unto-εἰς (eis)-into) *the the adoption of children-υἱοθεσίαν (huiothesian)-adoption as sons) by-διά (dia)-through, by means 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) to-εἰς (eis)-into) himself-αὐτόν (auton)-him, himself), according to-κατὰ (kata)-on the basis of, according to) the-τὴν (ten)-the) *good pleasure-εὐδοκίαν (eudokian)-good will, kindly intent, benevolence, goodness) of his-αὐτοῦ (autou)-of him) will-θελήματος (thelematos)-will, choice, inclination, desire, pleasure)6 To-εἰς (eis)-into, to) the praise-ἔπαινον (epainon)-praise, commendation) of the glory-δόξης (doxes)-glory, praise) of his-αὐτοῦ (autou)-of him) grace-χάριτος (charitos)-grace, graciousness) wherein-ἐν ᾗ (en he)-in which) he hath made us-ἡμᾶς (hemas)-us, we) accepted-ἐχαρίτωσεν (echaritosen)-to make gracious or acceptable, (to grace, i.e. indue with special honor, show kindness to, bless someone, bestow favor on) in-ἐν (en)-in) the-τῷ (to)-the) beloved-ἠγαπημένῳ (egapemeno)-to love dearly): 7 In-ἐν (en)-in) whom-(ho)-whom) we have-ἔχομεν (echomen)-to have) *redemption-ἀπολύτρωσιν (apolutrosin)-redemption, deliverance, a releasing effected by payment of ransom) through-διὰ (dia)-through, by means of) his-αὐτοῦ (autou)-his, of him) *blood-αἵματος (haimatos)-blood, (by implication: the atoning blood of Christ), the-τὴν (ten)-the) *forgiveness-ἄφεσιν (aphesin)-a sending away, letting go, release) of sins-παραπτωμάτων (paraptomaton)-fall, offence, trespass, a sin, misdeed), according to κατὰ (kata)-on the basis of, according to) the-τὸν (ton)-the) riches-πλοῦτον (plouton)-riches, (universally:  fullness, abundance, plenitude) of his-αὐτοῦ (autou)-of him) grace-χάριτος (charitos)-grace, graciousness)8 Wherein he hath abounded-ἐπερίσσευσεν (eperisseusen)-to be over and above, exceed) toward-εἰς (eis)-into) us in all-πάσῃ (pase)-every, all) *wisdom-σοφίᾳ (sophia)-wisdom, skill) and-καὶ (kai)-and, also) prudence-φρονήσει (phronesei)-prudence, wisdom, mental feeling, (i.e. intelligence, understanding):" 

  • *example of Greek word: εὐλογίᾳ (eulogia)-blessings click: Galatians 3:14

  • *example of Greek word: ἐξελέξατο (exelexato)-he hath chosen click: Mark 13:20 // Acts 1:2

  • *example of Greek word: υἱοθεσίαν-the adoption of children click: Romans 8:23

  • *example of Greek word: εὐδοκίαν-good pleasure click: 2 Thessalonians 1:11

  • *example of Greek word: ἀπολύτρωσιν (apolutrosin)-redemption click: Colossians 1:14

  • *example of Greek word: αἵματος (haimatos)-blood click: Colossians 1:

  • *example of Greek word: ἄφεσιν (aphesin)-forgiveness click: Matthew 26:28 (the remission)

  • *example of Greek word: σοφίᾳ (sophia)-wisdom click: Acts 7:22

  • hath blessed-εὐλογήσας: Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: Blessed be the God and Father of our Lord Jesus Christ, who ["one-blessing"] us with all spiritual  blessings in heavenly places in Christ: According as

  • he hath chosen-καθὼςVerb, Aorist, Middle, Indicative, 3rd Person, Singular: ["He-choosES"] us in him, before the foundation of the world, that we

  • should be-εἶναι: Verb, Present, (No voice stated), Infinitive: ["TO-BE"]  holy, and without blame before him in love:

  • Having predestinated-προορίσας: Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: ["designating-beforehand"] us unto

  • the adoption of children-υἱοθεσίαν: Noun, Accusative, Singular, Feminine: ["SON-PLACing"//"place-of-a-son"] by Jesus Christ to himself, according

  • to the good pleasure-εὐδοκίαν: Noun, Accusative, Singular, Feminine:  ["delight"] of his will: To the praise of the glory of his grace, wherein

  • he hath made accepted-ἐχαρίτωσενVerb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-gracES"] us in the

  • the beloved-ἠγαπημένῳ: Verb, Perfect, Passive, Participle, Dative, Singular, Masculine: ["One-HAVING-been-LOVED"]: In whom

  • we have-ἔχομενVerb, Present, Active, Indicative, 1st Person, Plural["WE-ARE-HAVING"]

  • redemption-ἀπολύτρωσιν: Noun, Accusative, Singular, Feminine["deliverance"]  through his blood, the forgiveness of sins, according to the riches of his grace, Wherein  

  • he hath abounded-ἐπερίσσευσεν: Verb, Aorist, Active, Indicative, 3rd Person Singular: ["He-lavishES"] toward us in all wisdom and prudence:

who-(ho)-who) hath blessed-εὐλογήσας (eulogesas)-to speak well of, (e.g. bestowal of: blessing, favor) us-ἡμᾶς (hemas)-us, we) with-ἐν (en)-in) all-πάσῃ (pase)-all, every) spiritual-πνευματικῇ (pneumatike)-spiritual, (i.e. in reference to things) blessings-εὐλογίᾳ (eulogia)-good speech or utterance) in-ἐν (en)-in) heavenly places-ἐπουρανίοις (epouranis)-the heavenlies, (i.e. above the sky:—celestial, (in) heaven(-ly), high) in-ἐν (en)-in) Christ-Χριστοῦ (Christou)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ):  

    The spiritual blessings here spoken of are such as are necessary to the perfection and happiness of our spirits; namely, the light of the gospel, the influences of the Spirit of God, the pardon of sin, adoption into God’s family, the sanctification of our nature, and eternal life.-(Benson).

    in heavenly places—a phrase five times found in this Epistle, and not elsewhere (Eph 1:20; Eph 2:6; 3:10; 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (Col 1:20; Eph 1:20). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (Php 3:20), where our High Priest [Jesus Christ] is ever "blessing" us. Our "treasures" are there (Mt 6:20-21); our aims and affections (Col 3:1-2); our hope (Col 1:5); our inheritance (1Pe 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Eph 4:8).-(Jamieson).

According as-καθὼς (kathos)-even as) he hath chosen-ἐξελέξατο (exelexato)-to lay out, (i.e. to select:—make choice, choose (out), chosen) us-ἡμᾶς (hemas)-us) in-ἐν (en)-in) him-αὐτῷ (auto)-him)before-πρὸ (pro)-before, in from of, (i.e. in front of, prior) the foundation-καταβολῆς (kataboles)-a casting or laying down, founding) of the world-κόσμου (kosmou)-arrangement, beauty, world, adorning, (orderly arrangement, i.e. decoration; by implication, the world):

    The general sense of the passage is, that these blessings pertaining to heaven were bestowed upon Christians in accordance with an eternal purpose. They were not conferred by chance or hap-hazard. They were the result of intention and design on the part of God. Their value was greatly enhanced from the fact that God had designed from all eternity to bestow them, and that they come to us as the result of his everlasting plan. It was not a recent plan; it was not an afterthought; it was not by mere chance; it was not by caprice; it was the fruit of an eternal counsel.-(Barnes).

    First and most, notice the comma (,) after the word (him,); verse 4 reads differently with and without the comma. The key word here is (according). Before the foundation of the world, God had purposed in himself a plan of salvation for man, the spiritual blessings that we receive are according as God has chosen us in his Son, and this was all determined to be so, before the foundation of the world, "that we should be holy, and without blame before him in love". Otherwise, if we read the verse without the comma, then one might conclude that some men were chosen before the foundation of the world to be saved.

    "What wonderful statements these are! We are in them face to face with the deepest revelation. To deny this would stamp these words as the imaginations of a deceiver. Only revelation can make known that which happened before the foundation of the world. Whatever is in God’s eternity, that unfathomable existence without beginning, is beyond man’s ability to grasp and therefore unrevealed. But here the great truth is made known that God, before there was a world, planned His masterwork. With Him in His bosom was His blessed Son, the Son of His love. In Him, by Him and for Him all things were called into existence. Yet before this creation was effected, God knew the outcome. Surprise is an impossibility with God. He knows the end from the beginning. The whole story of man’s fall and its results were not hidden from Him. And before it ever came to pass God made provision. And those who would accept Christ, as their Savior, He willed should be before Him holy and without blame, become partakers of His own divine nature. This God willed before the foundation of the world, and this is now, through grace, the portion of every believer in the Lord Jesus Christ. And, furthermore, He predestinated-προορίζω (proorizō)-to predetermine, decide beforehand, to foreordain, appoint beforehand) all who believe in Christ to the Son-place."-(Gaebelein).

that we-ἡμᾶς (hemas)-us, we) should be-εἶναι (einai)-to be) holy-ἁγίους (agious)-separate, set apart, holy), and-καὶ (kai)-and, also) without blame-ἀμώμους-(amomous)-blameless, faultless, unblamable) before-κατενώπιον (katenopion)-before, in front of, in sight of) him-αὐτοῦ (autou)-of him) in-ἐν (en)-in) love-ἀγάπῃ (agape)-affection, good will, love, benevolence):

    That we should be holy and without blame; by inherent grace begun in regeneration, and carried on in sanctification and mortification in this life, though not perfected till the other. Holiness in us is declared here to be not the cause, but the effect of our election; we are chosen that we may be holy, not because we are, or God foresees we will be holy. Before him; in the sight of God, who is not deceived with an outward appearance, but looks to the heart.-(Matthew P.).

    that we should be holy, and without blame, before him in love; the objects of it are not chosen because they were holy, but that they might partake of the sanctification of the Spirit; that they might be sanctified by him here, and be perfectly holy hereafter; and be without fault and blame, both in this life, as instilled by the righteousness of Christ, and as washed in his blood; and in the life to come, being entirely freed from all sin, and without spot, or wrinkle, or any such thing; and appear so in the sight of Christ, who will present them to himself, and in the sight of his Father, to whom they will also be presented by him, even in the sight of divine justice: and this will be all "in love", or "through love"-(Gill).

    That we should be holy and without blame before him in love. This is obviously the design of God's electing act; ε1FC0;ναι ἡμᾶς cannot denote the ground, but the purpose, of the choice. God did not choose some because he foresaw their holiness, but in order that they might become "holy and without blame." These two terms denote the positive and negative sides of purity: holy - possessed of all the fruits of the Spirit (Galatians 5:22, 23); without blame, or blemish - marked by no stain or imperfection (see Ephesians 5:27). The terms do not denote justification, but a condition of sanctification which implies justification already bestowed, but goes beyond it; our justification is a step towards our complete final sanctification.-(Pulpit).

Having predestinated-προορίσας (proorisas)-to predetermine, decide beforehand, to foreordain, appoint beforehand) us-ἡμᾶς (hēmas)-us, we) unto-εἰς (eis)-into) the the adoption of children-υἱοθεσίαν (huiothesian)-adoption as sons) by-διά (dia)-through, by means 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) to-εἰς (eis)-into) himself-αὐτόν (auton)-him, himself)

    A brief word on “predestination.” This word, which means “marked out” is nowhere found in connection with the Gospel, nor does it say anywhere in the Word, what some have said, that God has predestinated human beings to be lost. But while we do not read that He ever predestinated any one to be lost we read “God would have all men to be saved” 1Timothy 2:4 [“Who will:—Present, Active [is-willing] have all men to be saved, and to come unto the knowledge of the truth.”].

    God has nothing to say to a lost world about predestination. His grace, bringing salvation has appeared unto all men. God’s offer of salvation is therefore to all.-(Gaebelein) 

    unto the adoption of children by Jesus Christ unto himself; by which is meant, either the grace of adoption, which is an act of the Father's love, a blessing provided and secured in the covenant of grace; and is of persons to an inheritance, to which they have no legal right; and is entirely free, there being no need on the adopter's part, and no worth on the part of the adopted: or rather the inheritance they are adopted to; which exceeds all others, is incorruptible, undefiled, and fades not away; and lies among the saints in light, and belongs to all the children of God: and this they are predestinated unto by God the Father, who takes them into his family, puts them among the children, and gives them a goodly heritage: and that "by Jesus Christ" or through him; for both the grace of adoption, and the kingdom and glory they are adopted to, come by and through him as Mediator; through his espousing their persons, assuming their nature, and redeeming them from under the law and its curses; through his giving them a power and privilege openly to be the sons of God; and through faith in him, whereby they are manifestly such: the phrase "unto himself", either refers to God the Father, who has chosen, set apart, formed and reserved his people and children for himself, for his peculiar treasure, and for his own glory; or to Jesus Christ, that he might have some brethren, and they be conformed to him, and he be the firstborn among them, and in all things have the pre-eminence; and that they might be with him, and behold his glory, and he be glorified in them-(Gill). 

    Having predestinated us unto the adoption of children; having appointed us unto a state of sonship and right to glory.-(Matthew P.).

[Those who come to Christ, are predestinated unto adoption.]

   

according to-κατὰ (kata)-on the basis of, according to) the-τὴν (ten)-the) good pleasure-εὐδοκίαν (eudokian)-good will, kindly intent, benevolence, goodness) of his-αὐτοῦ (autou)-of him) will-θελήματος (thelematos)-will, choice, inclination, desire, pleasure)

    The word rendered "good pleasure"- (εὐδοκία eudokia)- means "a being well pleased;" delight in anything, favor, good-will, Luke 2:14Philippians 1:15; compare Luke 12:32. Then it denotes purpose, or will, the idea of benevolence being included - Robinson. Rosenmuller renders the phrase, "from his most benignant decree." The evident object of the apostle is to state why God chose the heirs of salvation. It was done as it seemed good to him in the circumstances of the case. It was not that man had any control over him, or that man was consulted in the determination, or that it was based on the good works of man, real or foreseen. But we are not to suppose that there were no good reasons for what he has thus done. Convicts are frequently pardoned by an executive. He does it according to his own will, or as seems good in his sight.-(Barnes).

    the good pleasure of his will—So the Greek (Matthew 11:26; Luke 10:21). We cannot go [Or, see] beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (Ephesians 1:9). (Job 33:13.) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad [sinner]. There was nothing in us which deserved His love (Ephesians 1:1, 9, 11) [Bengel].-(Jamieson F.B).

To-εἰς (eis)-into, to) the praise-ἔπαινον (epainon)-praise, commendation) of the glory-δόξης (doxes)-glory, praise) of his-αὐτοῦ (autou)-of him) grace-χάριτος (charitos)-grace, graciousness) wherein-ἐν ᾗ (en he)-in which) he hath made us-ἡμᾶς (hemas)-us, we) accepted-ἐχαρίτωσεν (echaritosen)-to make gracious or acceptable, (to grace, i.e. indue with special honor, show kindness to, bless someone, bestow favor on) in-ἐν (en)-in) the-τῷ (to)-the) beloved-ἠγαπημένῳ (egapemeno)-to love dearly):

    Twice again in the same context we have the phrase “to the praise of his glory” (Ephesians 1:12Ephesians 1:14). Here it is the glory specifically of God’s grace, and the praise of that is now stated to be the ultimate end of God’s foreordination of us unto adoption, as our adoption itself has been declared to be the object of the foreordination. God’s final purpose in His eternal determinations, and the supreme end to which all that He wills regarding us looks, are the manifestation and adoring recognition of His grace in its gloriousness.-(Expositor).

    This is a Hebraism, and means the same as "to his glorious grace." The object was to excite thanksgiving for his glorious grace manifested in electing love. The real tendency of the doctrine in minds that are properly affected, is not to excite opposition to God, or to lead to the charge of partiality, tyranny, or severity; it is to excite thankfulness and praise. In accordance with this, Paul introduced the statement Ephesians 1:3 by saying that God was to be regarded as "blessed" for forming and executing this plan. The meaning is, that the doctrine of predestination and election lays the foundation of adoring gratitude and praise.-(Barnes).

In-ἐν (en)-in) whom-(ho)-whom) we have-ἔχομεν (echomen)-to have) redemption-ἀπολύτρωσιν (apolutrosin)-redemption, deliverance, a releasing effected by payment of ransom) through-διὰ (dia)-through, by means of) his-αὐτοῦ (autou)-his, of him) blood-αἵματος (haimatos)-blood, (by implication: the atoning blood of Christ), the-τὴν (ten)-the) forgiveness-ἄφεσιν (aphesin)-a sending away, letting go, release) of sins-παραπτωμάτων (paraptomaton)-fall, offence, trespass, a sin, misdeed), according-κατὰ (kata)-on the basis of, according to) to the-τὸν (ton)-the) riches-πλοῦτον (plouton)-riches, (universally:  fullness, abundance, plenitude) of his-αὐτοῦ (autou)-of him) grace-χάριτος (charitos)-grace, graciousness):  

    Have redemption; freedom from the wrath of God, and curse of the law, to which we are obnoxious, and consequently the power of sin and tyranny of Satan, as the effects of the former. Through his blood; i.e. by the sacrifice of his death upon the cross, where his blood was shed. This was the price of redemption paid to God for us, and wherewith his justice being satisfied, we could no longer be detained under the custody of the devil, or the dominion of sin.-(Matthew Poole).

    redemption—Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Romans 3:24), namely, from the power, guilt, and penal consequences of sin (Matthew 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Leviticus 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Matthew 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Ephesians 1:14).-(Jamieson F.B.).   

     In whom we have redemption through his blood,.... Redemption supposes captivity and slavery, and is a deliverance out of it; God's elect by nature are in bondage to sin, Satan, and the law; through the grace of Christ, they are redeemed from all iniquity; ransomed out of the hands of him that is stronger than they; and are freed from the law, its bondage, curse, and condemnation, and from every other enemy: and this benefit Christ is the author of; he was called to be the Redeemer of his people from all eternity; and he was sent in the fulness of time, to procure the redemption of them; to which he had a right, being their near kinsman; and for which he was every way fit; and which he has obtained by his obedience, sufferings, and death: and in whom it resides, as in its proper subject and author; who, by imputation, is made redemption to all the chosen ones; for not angels, but men, share in this redemption; and not all men, but elect men; such as are chosen in Christ, predestinated to the adoption of children by him, and who are accepted in the beloved:..."-(Gill). 

    the forgiveness of sins—Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Ro 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.-(Jamieson F.B.).

    The important passage indeed in Leviticus 17:11, which speaks of the “blood” as reserved by Jehovah for the altar, for the purpose of “covering” sin or making “atonement” for it, and declares that the atonement is made by the blood by reason of “the life of the flesh” that is in it, has been held by not a few (including Bähr and other distinguished scholars) to express only the idea of self-surrender. On this ground the piacular efficacy of the OT sacrifices, and, therefore, of the sacrifice of Christ, has been denied. But the “covering” of sin or making “atonement” for it by sacrifice, is in many passages of the OT definitely connected with the forgiveness of sin (Leviticus 4:26Leviticus 5:18, etc.); the passage in Leviticus 17:11 embodies the idea that “life” is the offering by which the transgressor “covers” his sin or finds forgiveness for it; and in passages like the present it is this kind of efficacy [power] that is definitely ascribed to the “blood” of Christ.-(Expositor).

 

Scrivener's Textus Receptus 1894
24χάρις μετὰ πάντων τῶν ἀγαπώντων τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν ἀφθαρσίᾳ. πρός Εφέσιους ἐγράφη ἀπό Ῥώμης διά τυχικοῦ

 

Ephesians 6:24

24 Grace-χάρις (charis)-grace, graciousness) be with-μετὰ (meta)-in the midst of, amid) all-πάντων (paston)-all (plural) them that love-ἀγαπώντων (agaponton)-to love) our Lord-κύριον (kurion)-Lord, Master (as a respectful title) Jesus Christ //in sincerity-ἀφθαρσίᾳ (aphtharsia)-incorruption, perpetuity) (Or, with incorruption). Written from Rome unto the Ephesians by Tychicus.

  • them that love: Verb, Present, Active, Participle, Genitive, Plural, Masculine: Grace be with all ["ones-LOVING"] our Lord Jesus Christ in sincerity. Written from Rome unto the Ephesians by Tychicus.

***in sincerity—Greek, "in incorruption," that is, not as English Version, but "with an immortal (constant) love" [Wahl]. Compare "that which is not corruptible" (1Peter 3:4). Not a fleeting, earthly love, but a spiritual and eternal one [Alford].-(Jamieson).

***in sincerity; or, with incorruption, i.e. so as that nothing can draw them off from the love of Christ, and so it implies constancy as well as sincerity.-

(Matthew P.).

 

 

 

 

Scrivener's Textus Receptus 1894
3 ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους. 4 ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν Θεοῦ, 5 οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸν αὐτοῦ ἔλεον ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος Ἁγίου, 6 οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως, διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 7 ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι, κληρονόμοι γενώμεθα κατ’ ἐλπίδα ζωῆς αἰωνίου. 8 πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσι καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες τῷ Θεῷ. ταῦτά ἐστι τὰ καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·

Titus 3:3-8

3 “For we ourselves also were-ἦμεν (hemen)-to be) sometimes-ποτε (pote)-once, at some time, in times past) foolish-ἀνόητοι (anoetoi)-thoughtless, foolish, fool, unwise), disobedient-ἀπειθεῖς (apeitheis)-disobedient, not persuaded), deceived-πλανώμενοι (planomenoi)-to lead astray, err, seduce, wander, be out of the way), serving-δουλεύοντες (douleuontes)-to serve, be a slave, do service, be in bondage) divers-ποικίλαις (poikilais)-diverse, manifold, various) *lusts-ἐπιθυμίαις (epithumiais)-desire, over desire, concupiscence (e.g. inordinate/improper desire) and-καὶ (kai)-and, also) pleasures-ἡδοναῖς (hedonais)-sweetness, pleasure, (to please); sensual delight; by implication, desire:—lust, pleasure), living-διάγοντες (diagontes)-to lead, (of time spend, pass) in *malice-κακίᾳ (kakia)-evil, badness, (i.e. malignity, malice, ill-will, desire to injure) and envy-φθόνῳ (phthono)-envy, jealousy), hateful-στυγητοί (stugetoi)-hated, abominated, (to hate); hated, i.e. odious:—hateful)and hating-μισοῦντες (misountes)-to hate) one another-ἀλλήλους (allelous)-each other, one another). 4 But after that the kindness-χρηστότης (chrestones)- beneficence, goodness, benignity) and //love (Or, pitie) of God our Saviour-σωτῆρος (soteros)-a saviour, preserver) toward man-φιλανθρωπία (philanthropia)-love of mankind, (i.e. benevolence, kindness, generosity) appeared-ἐπεφάνη (epephane)-to shine upon, give light, (to shine upon, i.e. become (literally) visible or (figuratively) known:—appear, give light), 5 Not-οὐκ (ouk)-no, not) by-ἐξ (ex)-out of) works-ἔργων (ergon)-work, deed, doing, labour) of-ἐν (en)-in) *righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act) which-ὧν (on)-which) we-ἡμεῖς (hemeis)-we, us) have done-ἐποιήσαμεν (epoiesamen)-to do, (i.e. to:— do, perform, accomplish), but-ἀλλὰ (alla)-but) according to-κατὰ (kata)-according to, in accordance with) his-αὐτοῦ (autou)-of him)  *mercy-ἔλεον (eleon)-kindness, beneficence, compassion (human or divine, especially active):—(+ tender) mercy) he saved-ἔσωσεν (esosen)-to save, keep sound, (i.e. deliver or protect (literally or figuratively):—heal, preserve, save (self), do well, be (make) whole) us-ἡμᾶς (hemas)-us, we), by-διὰ (dia)-through) *the washing-λουτροῦ (loutrou)-a laver, bath, washing vessel, (i.e. the act of washing) *of regeneration-παλιγγενεσίας (paliggenesias)-re-creation, regeneration, (properly: new birth, reproduction, renewal, recreation), and-καὶ (kai)-and, also) *renewing-ἀνακαινώσεως (anakainoseos)-a making new again, (i.e. renovation:—renewing) of the holy-ἁγίου (hagiou)-holy, sacred) Ghost-πνεύματος (pneumatos)-spirit, (i.e. the holy Spirit); 6 Which-οὗ (huo)-of which) he shed-ἐξέχεεν (execheen)-to pour out, shed, (metaphorically: equivalent to to bestow or distribute largely) on-ἐφ (eph)-on, upon) us-ἡμᾶς (hemas)-us, we) //abundantly-πλουσίως (plousios)-richly) (Grk. richly), through-διὰ (dia)-through, by means 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) our-ἡμῶν (hemon)-of us) Saviour-σωτῆρος (soteros)-a saviour, preserver): 7 That-ἵνα (hina)-that, in order that, so that) being justified by-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous) his-ἐκείνου (ekeinou)-his, that one) grace-χάριτι (chariti)-grace, graciousness, good-will, loving-kindness, favor), we should be made-γενώμεθα (genometha)-to become) heirs-κληρονόμοι (kleronomoi)-one who receives a lot or portion) according to-κατ (kat)-according to) *the hope-ἐλπίδα (elpida)-hope, (expectation (abstractly or concretely) or confidence:—faith, hope) *of eternal-αἰωνίου (aioniou)-age lasting, everlasting, for ever) life-ζωῆς (zoes)-life, (i.e. life after the resurrection). 8 This is a faithful-Πιστὸς (pistos)-faithful, steady) saying, and these things I will-βούλομαί (boulomai)-to "will," i.e. (reflexively) be willing:—be disposed, minded, intend) that-ἵνα (hina)-that, in order that, so that) they which have believed-πεπιστευκότες (pepisteukotes)-to adhere to, trust, rely on) in God-Θεῷ (Theo)-God, (God the Father:—the supreme Divinity), might be careful-φροντίζωσιν (phrontizosin)-to be thoughtful or mindful) to maintain-προΐστασθαι  (proistasthai)-to cause to stand before or forward, (or (by implication) to practise:—maintain, be over, rule) good-καλῶν (kalon)-beautiful, pleasing, good) works-ἔργων (ergon)-work, deed, doing, labour): these things are-ἐστι (esti)-to be) good and profitable-ὠφέλιμα (ophelima)-profitable, beneficial) unto men.”

  • *example of Greek word: ἐπιθυμίαις (epithumiais)-lusts click: 1 Peter 4:2

  • *example of Greek word: κακίᾳ (kakia)-malice click: Ephesians 4:31

  • *example of Greek word: δικαιοσύνῃ (dikaiosune)-righteousness click: Luke 1:75

  • *example of Greek word: ἔλεον (eleon)-mercy click: Matthew 9:13

  • *example of G3067: (λουτροῦ-the washing) click: Ephesians 5:26 (λουτρῷ-washing)

  • *example of G3824: (παλιγγενεσίας-of regeneration) click:  Matthew 19:28  (παλιγγενεσίᾳ-regeneration)

  • *example of G342: (ἀνακαινώσεως-renewing) click: Romans 12:2 (ἀνακαινώσει-renewing)

  • *example of Greek word: ἐλπίδα (elpida)-the hope click: Philippians 1:20

  • *example of Greek word: αἰωνίου (aioniou)-of eternal click: John 6:68

  • were-ἦμεν: Verb, Imperfect, (No voice stated), Indicative, 1st Person, Plural: For we ourselves also ["WE-WERE"//"were"] sometimes foolish, disobedient

  • deceived-πλανώμενοι: Verb, Present, Passive, Participle, Nominative, Plural, Masculine: ["beING-STRAYED"//"being-deceived"],

  • serving-δουλεύοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["SLAVING"] divers lusts and pleasures,

  • living-διάγοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["THRU-LEADING"//"leading-on"] in malice and envy, hateful,

  • and hating-μισοῦντες Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["HATING"] one another. But after that the kindness and love of God our Saviour toward man

  • appeared-ἐπεφάνη: Verb, Second-Aorist, Passive, Indicative, 3rd Person, Singular: ["ON-APPEARed"], Not by works of righteousness which we

  • have done-ἐποιήσαμεν: Verb, Aorist, Active, Indicative, 1st Person, Plural: ["DO"], but according to his mercy

  • he saved-ἔσωσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular:  ["He-SAVES"] us, by the washing of regeneration, and renewing of the holy Ghost; Which

  • he shed-ἐξέχεεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular:  ["He-OUT-POURS" // "he-pours-out"] on us abundantly, through Jesus Christ our Saviour: that

  • being justified by-δικαιωθέντες: Verb, Aorist, Passive, Participle, Nominative, Plural, Masculine: ["BEING-JUSTIFIED"] by his grace,

  • we should be made-γενώμεθα: Verb, Second Aorist, Middle-Deponent, Subjunctive, 1st Person, Plural: ["WE-MAY-BE-BECOMING"] heirs according to the hope of eternal life. This is a faithful saying, and these things

  • I will-βούλομαί: Verb, Present, Middle or Passive Deponent, Indicative, 1st Person, Singular: ["I-AM-intendING"] that thou

  • affirm constantly-διαβεβαιοῦσθαι: Verb, Present, Middle or Passive Deponent, Infinitive: ["TO-BE-THRU-confirmING"], that

  • they which have believed-πεπιστευκότες: Verb, Perfect, Active, Participle, Nominative, Plural, Masculine: ["ones-HAVING-BELIEVED"] in God,

  • might be careful-φροντίζωσιν: Verb, Present, Active, Subjunctive, 3rd Person, Plural: ["may-be-being-concern"] to

  • maintain-προΐστασθαι: Verb, Present, Middle, Infinitive: ["to-preside"] good works: these things

  • are-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] good and profitable unto men.

Not-οὐκ (ouk)-no, not) by-ἐξ (ex)-out of) works-ἔργων (ergon)-work, deed, doing, labour) of-ἐν (en)-in) righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act) which-ὧν (on)-which) we-ἡμεῖς (hemeis)-we, us) have done-ἐποιήσαμεν (epoiesamen)-to do, (i.e. to:— do, perform, accomplish), but-ἀλλὰ (alla)-but) according to-κατὰ (kata)-according to, in accordance with) his-αὐτοῦ (autou)-of him) mercy-ἔλεον (eleon)-kindness, beneficence, compassion (human or divine, especially active):—(+ tender) mercy) he saved-ἔσωσεν (esosen)-to save, keep sound, (i.e. deliver or protect (literally or figuratively):—heal, preserve, save (self), do well, be (make) whole) us-ἡμᾶς (hemas)-us, we)

    Not by works of righteousness which we have done - The plan was not based on [by virtue of] our own good works, nor are our own good works now the cause of our salvation. If people could have been saved by their own good works, there would have been no need of salvation by the Redeemer; if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary. It is a great and fundamental principle of the gospel that the good works of men come in for no share in the justification of the soul. They are in no sense a consideration on account of which God pardons a man, and receives him to favor. The only basis of justification is the merit of the Lord Jesus Christ, and in the matter of justification before God, all the race is on a level;..."-(Barnes).

    not by works of righteousness] The exact grammatical form is rendered by not by virtue of works, works in righteousness which we did...Bp Wordsworth well explains the reason of the clause: that when those false teachers were asked what was their ground of hope of salvation, they would reply ‘The works wrought in righteousness which we did’; but St Paul would answer [differently, we are saved by]‘God’s mercy.’-(Cambridge BSC).

    Not by works of righteousness which we have done; not according to our works, 2 Timothy 1:9, whether ceremonial or moral. But according to his mercy; but from his own bowels freely yearning upon persons in misery. He saved us; he hath put us into a state of, and given us a right to, eternal salvation.-(Matthew P.).

    But according to his mercy.—As there was nothing in us which called for such a salvation, as there were no acts of ours which deserved reward, His gift of salvation, which includes (Titus 3:7) eternal life, was owing entirely to His divine love which saw and pitied our misery, our endless suffering. Out of this hopeless state the eternal pity lifted us, and put us into a state of salvation.-(Ellicott).

by-διὰ (dia)-through) the washing-λουτροῦ (loutrou)-a laver, bath, washing vessel, (i.e. the act of washing) of regeneration-παλιγγενεσίας (paliggenesias)-re-creation, regeneration, (properly: new birth, reproduction, renewal, recreation), and-καὶ (kai)-and, also) renewing-ἀνακαινώσεως (anakainoseos)-a making new again, (i.e. renovation:—renewing) of the holy-ἁγίου (hagiou)-holy, sacred) Ghost-πνεύματος (pneumatos)-spirit, (i.e. the holy Spirit); Which-οὗ (huo)-of which) he shed-ἐξέχεεν (execheen)-to pour out, shed, (metaphorically: equivalent to to bestow or distribute largely) on-ἐφ (eph)-on, upon) us-ἡμᾶς (hemas)-us, we) abundantly-πλουσίως (plousios)-richly), through-διὰ (dia)-through, by means 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) our-ἡμῶν (hemon)-of us) Saviour-σωτῆρος (soteros)-a saviour, preserver)

    In order to a correct understanding of this important passage, it is necessary to ascertain whether the phrase here used refers to baptism, and whether anything different is intended by it from what is meant by the succeeding phrase - "renewing of the Holy Ghost." - The word rendered "washing" (λουτρόυ loutrou) occurs in the New Testament only in this place and in Ephesians 5:26, where also it is rendered "washing" - "That he might sanctify and cleanse it (the church) with the washing of water by the word." The word properly means "a bath;" then water for bathing; then the act of bathing, washing, ablution.-(Barnes).   

    By the washing of regeneration, and renewing of the Holy Ghost.—Seeing, then, that God has saved us by His own act, independently of any work of ours, we ask, How has He effected this? The words we are here considering give the answer to the question. The Greek should be rendered, “by the laver of regeneration,” &c. Then, by means of the laver of regeneration, &c, has God put us into a state of salvation. In other words, He has effected this by means of “baptism” (for the laver here can only signify the baptismal font, and is called the laver of regeneration because it is the vessel consecrated to the use of that sacrament), whereby, in its completeness as a sacrament, the new life in Christ is conveyed. Baptism, then, is the means through which we receive the saving grace of Christ; in its laver we are born again to a new life, in it we receive strength through the Holy Ghost constantly to renew and to develop this new life, for it is not only the laver of regeneration but also of renovation by the Holy Spirit. But baptism is here understood in all its completion—the outward visible sign accompanied with the inward spiritual grace. In the case of one who is come to years of understanding seeking baptism, repentance and faith in the promises of God are absolutely required.-(Ellicott).

    Here we have the means through or by which God's mercy saves us. The washing or rather laver of regeneration (λουτρόν) - found elsewhere in the New Testament only in Ephesians 5:26, in exactly the same connection - is the laver or bath in which the washing takes place. The nature or quality of this bath is described by the words, "of regeneration" (τῆς παλιγγενεσίας); elsewhere in the New Testament only in Matthew 19:28, where it seems rather to mean the great restoration of humanity at the second advent.-(Pulpit).​ 

    Here is the outward sign and seal thereof in baptism, called therefore the washing of regeneration. The work is inward and spiritual; this is outwardly signified and sealed in this ordinance. Slight not this outward sign and seal; yet rest not in the outward washing, but look to the answer of a good conscience, without which the outward washing will avail nothing. The worker therein is the Spirit of God; it is the renewing of the Holy Ghost. Through him we mortify sin, perform duty, walk in God's ways; all the working of the Divine life in us, and the fruits of righteousness without, are through this blessed and holy Spirit. The Spirit and his saving gifts and graces, come through Christ, as a Saviour, whose undertaking and work are to bring to grace and glory.-(Matthew H.).

That-ἵνα (hina)-that, in order that, so that) being justified by-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous) his-ἐκείνου (ekeinou)-his, he, the same) grace-χάριτι (chariti)-grace, graciousness, good-will, loving-kindness, favor), we should be made-γενώμεθα (genometha)-to become) heirs-κληρονόμοι (kleronomoi)-one who receives a lot or portion) according to-κατ (kat)-according to) the hope-ἐλπίδα (elpida)-hope, (expectation (abstractly or concretely) or confidence:—faith, hope) of eternal-αἰωνίου (aioniou)-age lasting, everlasting, for ever) life-ζωῆς (zoes)-life, (i.e. life after the resurrection):

    that, through the free love of God, having the guilt of our sins removed, and the righteousness of Christ reckoned to us for righteousness, we should be made heirs.-(Matthew P.).

    This is another way and means, as well as regeneration, by which God saves his people; for he saves no unjustified ones; no unrighteous persons shall inherit the kingdom of heaven; such as are without the wedding garment, and robe of Christ's righteousness, shall be cast into outer darkness: whom God saves, he justifies by the righteousness of his Son; and whomsoever he justifies, them he saves.-(Gill).

    Justification, in the gospel sense, is the free forgiveness of a sinner; accepting him as righteous through the righteousness of Christ received by faith. God, in justifying a sinner in the way of the gospel, is gracious to him, yet just to himself and his law. As forgiveness is through a perfect righteousness, and satisfaction is made to justice by Christ, it cannot be merited by the sinner himself. Eternal life is set before us in the promise; the Spirit works faith in us, and hope of that life; faith and hope bring it near, and fill with joy in expectation of it.-(Matthew H.) 

    "should, through adoption, be made children, then heirs; heirs of God, and joint-heirs with Christ, Romans 8:17.-(Matthew P.).

    Eternal life is an inheritance, and so is not acquired by labour and industry, nor purchased, but is a free gift; it is a bequest of God the Father to his children, of his own free good will and pleasure; and it belongs only to children; they only are heirs, and they become such by adopting grace; neither regeneration, nor justification, make them the children of God, and heirs of the grace of life, but make them appear to be so: God, by his gracious act of adoption puts them among the children, and gives them the goodly heritage; and this adoption lies in eternal predestination [foreordained] in Christ, in whom the inheritance is obtained on that account, Ephesians 1:5. Regeneration shows them to be the adopted ones, and gives them the nature of children, and a meetness for the inheritance; and justification gives them a right unto it, upon the foot of justice, and opens a way for their enjoyment of it, consistent with the justice and holiness of God; see Galatians 4:4, wherefore such as are washed with the washing of regeneration, and are renewed in the spirit of their minds, and justified by the grace of God; these are manifestly heirs of eternal life, of salvation, of a kingdom and glory, of all things, even of God himself, who is their portion, and exceeding great reward; and such in regeneration are begotten to a lively hope of it, and by this they are saved, Romans 8:24. And thus the apostle makes regeneration by the free mercy of God, and justification by his grace, and special adoption, and heirship, with a good hope through grace, the way and means in which God saves his people, who were like others by nature, and brings them to the enjoyment of eternal happiness.-(Gill).

that-ἵνα (hina)-that, in order that, so that) they which have believed-πεπιστευκότες (pepisteukotes)-to adhere to, trust, rely on) in God-Θεῷ (Theo)-God, (God the Father:—the supreme Divinity), might be careful-φροντίζωσιν (phrontizosin)-to be thoughtful or mindful) to maintain-προΐστασθαι  (proistasthai)-to cause to stand before or forward, (or (by implication) to practise:—maintain, be over, rule) good-καλῶν (kalon)-beautiful, pleasing, good) works-ἔργων (ergon)-work, deed, doing, labour):

    "by good works", are meant, not merely honest trades, and the lawful occupations and businesses of life, which should be carefully attended to, and diligently followed, in order to be useful and profitable to themselves, their families, and others; but every good work, every branch of duty, moral, civil, and religious: to "maintain" these according to the signification of the word used, is to excel in them; to outdo others; to go before others, by way of example, and so to provoke to love and to good works; and to make them the employment and business of men's lives; for which there should be a thoughtfulness, a carefulness, a studious concern, especially in those who "have believed in God"; who are regenerated and renewed by the Spirit of God, and are justified by faith in the righteousness of Christ; who believe in him for peace, pardon, righteousness, life, and salvation: these are under great obligations to perform good works; the love of Christ should constrain them to them; and they are the only persons that are capable of doing them well, for they are sanctified, and made meet, and ready for every good work; they are created in Christ Jesus to them; they have the Spirit of Christ in them, and the strength of Christ with them, without which they cannot be performed well; and they have faith in Christ, without which it is impossible to please God.-(Gill).  

    good works Of all kinds which they have ability and opportunity to perform, namely, works of piety toward God, and of justice and mercy for the good of men. Though the apostle does not lay these for the foundation of men’s confidence and hope of eternal life, yet he brings them in, as we see here and elsewhere, in their proper place, and then mentions them, not slightly, but as affairs of great importance. He insists that all believers should fix their thoughts upon them, use their best contrivance, their utmost endeavours, not barely to practise, but to excel, to be eminent and distinguished in them, because, though they do not procure our reconciliation with God, yet they are good — Καλα, amiable and honourable, as the word means, namely, to the Christian profession, and bring glory to God; and are profitable to men — To those who do them, and to those who are the objects of them: to the former, as being the means of exercising, and thereby increasing, their grace, and preparing them for a greater reward in the everlasting kingdom of their God and Saviour; and to the latter, as lessening their miseries and increasing their happiness in a variety of ways.

 

 

 

 

Beza Greek New Testament 1598
14 Ἔχοντες οὖν ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ Θεοῦ, κρατῶμεν τῆς ὁμολογίας. 15 Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα, χωρὶς ἁμαρτίας. 16 Προσερχώμεθα οὖν μετὰ παῤῥησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεον, καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν.

Hebrews 4:14-16

14Seeing then-οὖν (oun)-then, therefore) that we have-Ἔχοντες (echontes)-to have) a great-μέγαν (megan)-great, (of rank and dignity:— great) *high Priest-ἀρχιερέα (archierea)-chief priest) that is passed into-διεληλυθότα (dieleluthota)-to go through, pass through) the-τοὺς (tous)-the) *heavens-οὐρανούς (ouranous)-heavens, skies), Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind) the-τὸν (ton)-the) Son-υἱὸν (uion)-Son, offspring) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity), let us hold fast-κρατῶμεν (kratomen)-to lay or keep hold) our profession-ὁμολογίας (homologias)-a saying the same thing, (i.e. what one professes (confesses). 15 For-γὰρ (gar)-for) we have-ἔχομεν (echomen)-to have) not-οὐ (ou)-no, not) an high Priest-ἀρχιερέα (archierea)-chief priest) which cannot-μὴ δυνάμενον (me ounamenon)-no, not least; to be able, have power) be touched with the feeling-συμπαθῆσαι (sumpathesai)-to feel "sympathy" with, i.e. (by implication) to commiserate:—have compassion, be touched with a feeling of) of our-ἡμῶν (hemon)-our, of us) *infirmities-ἀσθενείαις (astheneiais)-weakness): but-δὲ (de)-but, yet) was in-κατὰ (kata)-according to (i.e. in all respects, in all things ) all points-πάντα (panta)-all, (i.e. in all respects) tempted-πεπειραμένον (pepeirasmenon)-to try, prove, (i.e. to test, make trial of one, put him to the proof) like-καθ (kath)-according to, (of likeness; as, like as) as-ὁμοιότητα  (homoioteta)-likeness, similitude, (i.e. in like manner) we are, yet without-χωρὶς (choris)-without, separate, apart, apart from) sin-ἁμαρτίας (hamartias)-sin, error, offence). 16 Let us therefore-οὖν (oun)-then, therefore) come-προσερχώμεθα (proserchometha)-to approach, (i.e. (literally) come near) boldly-μετὰ παρρησίας (meta parresias)-with boldness, free utterance, plainly, openly, (i.e. openness, confidence) unto the-τῷ (to)-to the) *throne-θρόνῳ (throno)-throne, seat, (application: throne of God) of-τῆς (tes)-of the) grace-χάριτος (charitos)-grace, graciousness, favor), that-ἵνα (hina)-that, in order that, so that) we may obtain-λάβωμεν (labomen)-to take, receive) *mercy-ἔλεον (eleon)-mercy, beneficence, compassion), and-καὶ (kai)-and, also) find-εὕρωμεν (heuromen)-to find, obtain) grace-χάριν (charin)-grace, graciousness, favor) to help inεἰς βοήθειαν (eis boetheian)-with a view to help, (i.e. aid, assistance) time of need-εὔκαιρον (eukairon)-seasonable, timely, opportune, (well-timed, i.e. opportune:—convenient, in time of need)."

  • *example of Greek word: ἀρχιερέα (archierea)-high Priest click: Hebrews 8:1

  • *example of Greek word: οὐρανούς (ouranous)-heavens click: Acts 7:56 // Mark 1:10

  • *example of Greek word: ἀσθενείαις (astheneiais)-infirmities click: 2 Corinthians 12:10

  • *example of Greek word: θρόνῳ (throno)-throne click: Revelation 3:21 

  • *example of Greek word: ἔλεον (eleon)-mercy click: Matthew 9:31 

  • Seeing that we have-ἜχοντεςVerb, Present, Active, Participle, Nominative, Plural, Masculine: ["HAVING"] then a great high Priest,

  • that is passed into-διεληλυθότα: Verb, Second-Perfect, Active, Participle, Accusative, Singular, Masculine: ["one-having-passed-through"] the heavens, Jesus the Son of God,

  • let us hold fast-κρατῶμενVerb, Present, Active, Subjunctive, 1st Person, Plural["WE-MAY-BE-HOLDING"] our profession. For

  • we have-ἔχομεν: Verb, Present, Active, Indicative, 1st Person, Plural:  ["WE-ARE-HAVING"] not

  • an high Priest-ἀρχιερέα: Noun, Accusative, Singular, Masculine:      ["chief-SACRED-one"//"chief-priest"] which cannot

  • be touched with the feeling-συμπαθῆσαιVerb, Aorist, Active, Infinitive:   ["to-sympathize"] of our infirmities: but

  • was temptedVerb, Perfect, Passive, Participle, Accusative, Singular, Masculine:  ["One-HAVING-been-tried"] in all points like as we are,  yet  without sin.

  • Let us come-προσερχώμεθα: Verb, Present, Middle or Passive Deponent, Subjunctive, 1st Person, Plural["WE-MAY-BE-TOWARD-COMING"]  therefore boldly unto the throne of grace, that

  • we may obtain-λάβωμεν: Verb, Second Aorist, Active, Subjunctive, 1st Person, Plural: ["we-may-be-obtaining"] mercy, and

  • find-εὕρωμεν: Verb, Second-Aorist, Active, Subjunctive, 1st Person, Plural["MAY-BE-FINDING"] grace to help in time of need.

Seeing then-οὖν (oun)-then, therefore) that we have-Ἔχοντες (echontes)-to have) a great-μέγαν (megan)-great, (of rank and dignity:— great) high Priest-ἀρχιερέα (archierea)-chief priest) that is passed into-διεληλυθότα (dieleluthota)-to go through, pass through) the-τοὺς (tous)-the) heavens-οὐρανούς (ouranous)-heavens, skies), Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind) the-τὸν (ton)-the) Son-υἱὸν (uion)-Son, offspring) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity):

    a great High-Priest, even Jesus the Son of God, who, at his ascension, passed through the visible heavens into the true habitation of God, with the sacrifice of himself; and from these considerations he exhorts the believing Hebrews in particular to hold fast their profession. Then to show that Jesus is well qualified to be a High-Priest, he observes, that though he be the Son of God, he is likewise a man, and so cannot but be [that is, he can be] touched with a feeling of our infirmities. On which account we may come boldly to the throne of grace, well assured that through his intercession we shall obtain the pardon of our sins, and such supplies of grace as are needful for us.-(Benson)

    These verses refer back to Hebrews 2:17Hebrews 3:1, and form the transition to the long proof and illustration of Christ’s superiority to the Levitic Priesthood [of Law] which occupies the Epistle to Hebrews 10:18. The writer here reverts to his central thought, to which he has already twice alluded (Hebrews 2:17, Hebrews 3:1). He had proved that Christ is superior to Angels the ministers, and to Moses the servant of the old Dispensation, and (quite incidentally) to Joshua. He has now to prove that He is like Aaron [brother of Moses] in all that made Aaron’s priesthood precious, but infinitely superior to him and his successors, and a pledge to us of the grace by which the true rest [saving grace] can be obtained. Christ is not only a High Priest, but “a great High Priest,” an expression also found in Philo (Opp. i. 654).-(Cambridge BSC).

 

For-γὰρ (gar)-for) we have-ἔχομεν (echomen)-to have) not-οὐ (ou)-no, not) an high Priest-ἀρχιερέα (archierea)-chief priest) which cannot-μὴ δυνάμενον (me ounamenon)-no, not least; to be able, have power) be touched with the feeling-συμπαθῆσαι (sumpathesai)-to feel "sympathy" with, i.e. (by implication) to commiserate:—have compassion, be touched with a feeling of) of our-ἡμῶν (hemon)-our, of us) infirmities-ἀσθενείαις (astheneiais)-weakness):

    The sequence of thought is, "Let us hold fast our confession, not moved from it by the thought of the superhuman greatness of this High Priest of ours, who hath passed through the heavens; for he can still sympathize with our infirmities (ἀσθενείαις), having undergone our trials."-(Pulpit).

    That is, we have one who is abundantly qualified to sympathize with us in our afflictions, and to whom, therefore, we may look for aid and support in trials. Had we [had] a high priest who was cold and heartless; who simply performed the external duties of his office without entering into the sympathies of those who came to seek for pardon; who had never experienced any trials, and who felt himself above those who sought his aid, we should necessarily feel disheartened in attempting to overcome our sins, and to live to God. His coldness would repel [drive back/away] us; his stateliness [majestic] would awe us; his distance and reserve would keep us away, and perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers;..."-(Barnes).

    which cannot be touched with the feeling of our infirmities; such as bodily diseases and wants, persecutions from men, and the temptations of Satan; under all which Christ sympathizes with his people; and which sympathy of his arises from his knowledge and experience of these things, and the share he has had of them, and from that union there is between him and his people: and it is not a bare sympathy, but is attended with his assistance, support, and deliverance; and the consideration of it is of great comfort to the saints: but was in all points tempted like as we are.-(Gill).

 

but-δὲ (de)-but, yet) was in-κατὰ (kata)-according to (i.e. in all respects, in all things) all points-πάντα (panta)-all, (i.e. in all respects) tempted-πεπειραμένον (pepeirasmenon)-to try, prove, (i.e. to test, make trial of one, put him to the proof) like-καθ (kath)-according to, (of likeness; as, like as) as-ὁμοιότητα  (homoioteta)-likeness, similitude, (i.e. in like manner) we are, yet without-χωρὶς (choris)-without, separate, apart, apart from) sin-ἁμαρτίας (hamartias)-sin, error, offence):

    That is, tried; like as we are — Καθ’ ομοιοτητα, according to a similitude of our trials, or with such as belong to human nature. What is here said of the similarity of our Lord’s trials to ours, does not imply an exact likeness; for he was free from that corruption of nature which, as the consequence of Adam’s sin, has infected all mankind; which is intimated likewise in the expression, (Romans 8:3,) sending his own Son in the likeness of sinful flesh; yet without sin — For he never committed any; and is able to preserve us in all our temptations from the commission of it.-(Benson).

    "Tried" as we are; see the notes at Hebrews 2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to sympathize with us and to aid us. He was tempted - in the literal sense; he was persecuted; he was poor; he was despised; he suffered physical pain; he endured the sorrows of a lingering and most cruel death. Yet without sin - 1 Peter 2:22. "Who did no sin;" Isaiah 53:9, "He had done no violence, neither was there any deceit in his mouth;" Hebrews 7:26, "Who is holy, harmless, undefiled, separate from sinners." The importance of this fact - that the Great High Priest of the Christian profession was "without sin," the apostle illustrates at length in Hebrews 7-9. He here merely alludes to it, and says that one who was "without sin" was able to assist those who were sinners, and who put their trust in him.-(Barnes).

    without sin—Greek, "choris," "separate from sin" (Hebrews 7:26). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [Tittmann]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [Alford].-(Jamieson).

Let us therefore-οὖν (oun)-then, therefore) come-προσερχώμεθα (proserchometha)-to approach, (i.e. (literally) come near) boldly-μετὰ παρρησίας (meta parresias)-with boldness, free utterance, plainly, openly, (i.e. openness, confidence) unto the-τῷ (to)-to the) throne-θρόνῳ (throno)-throne, seat, (application: throne of God) of-τῆς (tes)-of the) grace-χάριτος (charitos)-grace, graciousness, favor), that-ἵνα (hina)-that, in order that, so that) we may obtain-λάβωμεν (labomen)-to take, receive) mercy-ἔλεον (eleon)-mercy, beneficence, compassion):

    Let us therefore come boldly — Without any doubt or fear, trusting in his sacrifice and intercession for acceptance; unto the throne of grace — The throne of our reconciled Father, which grace erected, and where it reigns and dispenses all blessings in a way of unmerited favour; that we may obtain mercy — To pardon all our past sins, and compassionate our condition, amidst our various infirmities and sufferings.-(Benson).

    The great High Priest [the Lord Jesus Christ] of the Christian calling, having shed his own blood to make expiation, is represented as approaching, God and pleading for the pardon of people. To a God willing to show mercy he comes with the merits of a sacrifice sufficient for all, and pleads for their salvation. We may, therefore, come with boldness and look for pardon. We come not depending on our own merits, but we come where a sufficient sacrifice has been offered for human guilt; and where we are assured that God is merciful. We may, therefore, come without hesitancy, or trembling, and ask for all the mercy that we need. This is what we want first. We need pardon - as the first thing when we come to God. We are guilty and self-condemned - and our first cry should be for "mercy" - "mercy." A man who comes to God not feeling his need of mercy must fail of obtaining the divine favor; and he will be best prepared to obtain that favor who has the deepest sense of his need of forgiveness. And find grace - Favor - strength, help, counsel, direction, support, for the various duties and trials of life. This is what we next need - we all need - we always need. Even when pardoned, we need grace to keep us from sin, to aid us in duty, to preserve us in the day of temptation. And feeling our need of this, we may come and ask of God "all" that we want for this purpose.-(Barnes).

    the throne of grace—God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (Hebrews 8:1; & Hebrews 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace.-(Jamieson).

    mercy—"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities" (Heb 4:15).-(Jamieson).

    since our High Priest hath a sense of our infirmities, hath experienced our trials, and no sin is in him to shut up his bowels of compassion, therefore haste we to him, as those who desire to reach favours from our Sovereign, as our poor, guilty, needy souls want them. It is a soul-motion by faith and love, breathed forth in strong cries to his God and Father and ours, constantly approaching God in every duty by him: compare Hebrews 10:19-22; and that with open face, boldness, and assurance, without any shame or dismay, coming in the name and with the person of our great High Priest, who takes our duties and persons, and presents them, perfumed with the incense of his merits, to him. Away now with all unbelief, doubtings, or fears in our approach to him; admission to him, and hearing by him, is now certain unto the believer, Romans 5:1-2, Ephesians 2:18 & 3:121John 3:21-22 & 5:14-15.-(Matthew P.).

and-καὶ (kai)-and, also) find-εὕρωμεν (heuromen)-to find, obtain) grace-χάριν (charin)-grace, graciousness, favor) to help inεἰς βοήθειαν (eis boetheian)-with a view to help, (i.e. aid, assistance) time of need-εὔκαιρον (eukairon)-seasonable, timely, opportune, (well-timed, i.e. opportune:—convenient, in time of need):

    that we may actually partake of the fruits of Christ’s purchase and intercession from the Father of mercy; pity suitable to our misery, pardon for our guilty souls, and relief for us under all our afflictions, Isaiah 63:7-9, and all grace necessary for us at all times for a seasonable help, but especially in times of greatest need. It is most opportune, when most helpful: when infirmities, afflictions, temptations, and the snares of sin, beset us with grievous persecutions, then may we by prayer, through our High Priest, have recourse to this throne of grace for our suitable and sufficient supply, without which there is no holding fast our profession, or possibility of entrance into God’s rest.-(Matthew P.).

    a time of need, in which we want supplies of grace, yet some times are peculiarly such: as seasons of affliction, of persecution, and temptation; or times when God, to chastise us for our lukewarmness and sloth, our hypocrisy and formality, or pride, self-will, discontent, or impatience; our neglect of prayer and watchfulness, our levity and folly, or any other fault or failing, withdraws his presence from us: or when we are called to the performance of any great and signal duty, as it was with Abraham when he was called first to leave his country, and afterward to sacrifice his son: or to something that is new, and in which we are yet inexperienced; a duty against which there is great opposition, or for which we may seem to be very unfit, or in which the glory of God is in an especial manner concerned. And, above all, the time of death will be such a season.-(Benson).

 

 

 

 

Scrivener's Textus Receptus 1894
10 ὁ δὲ Θεὸς πάσης χάριτος, ὁ καλέσας ἡμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ἰησοῦ, ὀλίγον παθόντας αὐτὸς καταρτίσαι ὑμᾶς, στηρίξαι, σθενώσαι, θεμελιώσαι11 αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν

1 Peter 5:10-11

10 But-δὲ (de)-but, yet) the-(Ho)-the) God-Θεὸς (Theos)-God, (i.e. God the Father, the true and only God) of all-πάσης (pasen)-all, every) grace-χάριτος (charitos)-grace, graciousness) who-ὁ (ho)-the(one)) hath called-καλέσας (kalesas)-to call, name, (metaphorically: to invite one) us-ἡμᾶς (hemas)-us, we) unto-εἰς (eis)-into) his-αὐτοῦ (autou)-of him) eternal-αἰώνιον (aionion)-age lasting, (i.e. without end, never to cease, everlasting) glory-δόξαν (doxan)-glory, praise) by-ἐν (en)-in) Christ-Χριστῷ (Christo)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind), after that ye have suffered-παθόντας (pathontas)-to suffer, endure, experience, (i.e. to be afflicted) a while-ὀλίγον (oligon)-a little, in a small degree), *make you-αὐτὸς (autos)-ye, you) perfect-καταρτίσαι (katartisai)-to fit thoroughly, adjust, (to complete thoroughly, or adjust:—fit, frame, (make) perfect(-ly join together), prepare, equip), *stablish-στηρίξαι (sterixai)-to make firm, confirm, (to set fast, i.e. (literally) to turn resolutely in a certain direction, or (figuratively) to confirm:—fix, (e-)stablish, stedfastly set, strengthen), strengthen-σθενώσαι (sthenosai)-to strengthen, make strong), settle-θεμελιώσαι (themeliosai)-to lay a foundation, establish firm) you-ὑμᾶς (humas)-you:—plural). 11 To him be glory-δόξα (doxa)-glory (as very apparent), in a wide application:—dignity, glory(-ious), honour, praise, majesty, worship) and * dominion-κράτος (kratos)-strength, power)  for ever and ever-εἰς τοὺς αἰῶνας τῶν αἰώνων (eis aionas ton aionon)-to the ages of the ages, (e.i. for ever, an unbroken age, perpetuity of time, eternity). Amen-ἀμήν (amen)-properly, firm, i.e. (figuratively) trustworthy; adverbially, surely (often as interjection, so be it):—amen, verily).”

  • *example of Greek word: καλέσας (kalesas)-hath called click: Galatians 1:15

  • *example of Greek word: καταρτίσαι (katartisai)-make perfect click: Hebrews 13:21

  • *example of Greek word: στηρίξαι (sterixai)-stablish click: 2 Thessalonians 2:17

  • *example of Greek word: κράτος (kratos)-dominion click: Jude 1:25

  • hath called-καλέσας: Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: But the God of all grace who ["One-CALLing"] us unto his eternal glory by Christ Jesus,

  • after that ye have suffered-παθόντας: Verb, Second-Aorist, Active, Participle, Accusative, Plural, Masculine: ["ones-suffering"] a while

  • make perfect-καταρτίσαι: Verb, Aorist, Active, Optative, 3rd Person, Singular: ["MAY-He-BE-DOWN-EQIPPING"//"may-he-be-adjusting] you,

  • stablish-στηρίξαι:Verb, Aorist, Active, Optative, 3rd Person, Singular: ["may-he-be-stablishing"],

  • strengthen-σθενώσαι:  Verb, Aorist, Active, Optative, 3rd Person, Singular: ["MAY-He-BE-makING-FIRM"],

  • settle-θεμελιώσαι: Verb, Aorist, Active, Optative, 3rd Person, Singular: ["MAY-He-BE-foundING"] you.

But-δὲ (de)-but, yet) the-(Ho)-the) God-Θεὸς (Theos)-God, (i.e. God the Father, the true and only God) of all-πάσης (pasen)-all, every) grace-χάριτος (charitos)-grace, graciousness) who-ὁ (ho)-the(one)) hath called-καλέσας (kalesas)-to call, name, (metaphorically: to invite one) us-ἡμᾶς (hemas)-us, we) unto-εἰς (eis)-into) his-