GRACE

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Beloved of the Lord;

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

-(Hebrews 9:16-17)

Step 4:

1. The Law

2. Grace

3. Faith (pending)

4. The Royal Law (pending)

Bibles:

Authorized Version 1611 [Punctuation, Capitalization, & Italics]

King James Bible 1769 [Spelling]

Concordance / Lexicon:

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

Greek Text:

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

Key:

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

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

Commentaries:

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

Greek Interlinear:

scripture4all.org

*For accurate results,

adjust your Zoom (+ -)

Grace

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

Ephesians 2:8-9

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

Example of Greek word:

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

Greek Interlinear:

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

Punctuation Comparison:

1611 AV

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

1769 KJV

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

Commentaries:

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

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

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

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

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

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

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

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

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

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

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

Romans 3:21-24

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

Example of Greek word:

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

Greek Interlinear:

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

Punctuation Comparison:

1611 AV

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

1769 KJV

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

Commentaries:

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

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

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

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

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

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

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

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

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

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

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

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

-(Barnes' Notes on the Bible). BH

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

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

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

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

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

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

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

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

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

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

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

Scrivener's Textus Receptus 1894

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

Ephesians 2:4-7

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

Example of Greek word:

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

Greek Interlinear:

verses: 4-5

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

Punctuation Comparison:

1611 AV

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

1769 KJV

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

Commentaries:

***“But God”: God took the initiative. Many people remain optimistic that man can deliver himself. A common belief is that mankind with his technology, education, and resources will one day solve all his social problems. Such is naive optimism, the same type of attitude that motivates the devil to keep on working, even though he is involved in a hopeless cause. “Neither education nor legislation can rescue human beings from spiritual death, captivity, or condemnation” (Stott p. 79). “Being rich in mercy”: Enough mercy exists for all and forgiveness is available for every sin that man will forsake. This view of God is frequent in the Old Testament where it is said that He "abounds in mercy" ( Exo_34:6 ; Psa_103:8 ; Jon_4:2 ). “The fact that we became the victims of our own bad choices does not prevent God from having mercy” (Boles p. 223). “For His great love wherewith He loved us”: “Because of His great love” (NASV). “With what an excess of love He loved us!” (Knox). God has no hidden motives for sending Jesus to die for our sins ( 1Jn_1:5 ). God's motive in offering mankind salvation is completely pure ( Joh_3:16 ). God's love is great because it extends to all mankind, was extended to the undeserving ( Rom_5:6, /7, /8 ), and He was willing to pay the greatest price for the salvation of the ungrateful. It has even been extended to people who will never appreciate it, because of their own selfishness. Love for the sinner cannot exist without an equal wrath directed towards sin. This same God who will condemn with everlasting fury every unrepentant sinner, also paid the ultimate price for the salvation of those who will repent ( 2Pe_3:9-10 ). “Us”: Jews as well as Gentiles. All Christians need to work at destroying the popular idea that God is unfair, cruel, and unjust. Or that God hinders and stands between one and finding true happiness. Or even that believing in the God of the Bible places a "negative" mood on everything. Away with such a shallow view of God! ( Rom_8:32 ; 1Jn_3:1, /2, /3 ). “Even when we were dead”: Such love was demonstrated while we were yet sinners ( Romans 5:8 ). “It is astounding that God would love mankind while every individual human being has rebelled against Him” (Caldwell p. 76). “Through our”: Once again, the sins that condemned us were our own. “Made us alive together”: Notice the statement "alive together with Christ". This is the language associated with baptism ( Rom_6:3, /4, /5 ; Rom_11:1-36 ; Col_2:12, /13 ). Spiritual life is impossible for sinners outside of Christ. Believing in Christ includes being baptized. Compare this statement with Joh_5:24 . “By grace have ye been saved: This will be further mentioned in Ephesians 2:8. Being saved by grace inherently involves faith and baptism. Many people like the term “grace” but they do not like the verses that mention people perishing or God’s wrath. What they forget is that grace is only meaningful if we are being saved from something horrible. Every time we see the word “saved” in the Bible we need to realize that God has saved us from something!-(Mark Dunagan). SL

***The whole human race is dead in trespasses and sins. The Jewish part of the race had the revelation from God, and yet they sought to be justified on the basis of works. But these were dead works, and the Jews were just as truly dead in trespasses and sins as the Gentiles, the great godless world outside. But now God comes in and works in power. By the living Word He speaks to the dead Jews and Gentiles, and the Word brings life, and they believe it and are together given new life. They who had been separated before, between whom was a middle wall of partition, are become one in Christ Jesus. That is the meaning of this word together. God breaks down the barriers separating Jews and Gentiles and makes them one in Christ through believing, giving us life together with Christ, not merely in Christ. Why does He put it that way? There was a time when because of my sins Jesus Christ lay dead in the grave, but having completed the work that saves, God made Him alive and brought Him back in triumph from the tomb. Christ’s resurrection is the promise of ours. We believe in Him and are brought forth from the place of the dead and quickened with Him. He is the Savior, we are the saved, and together we form one blessed company of which He is now the glorified Head.-(Ironside's Notes). SL

Dead through our trespasses ... "This describes the existing state from which we were made alive with Christ."[15] The same thought is in Romans 5:10 where our being enemies was the existing state from which we were reconciled to God. By grace have ye been saved ... In this Paul referred to salvation from past sins and induction into the kingdom of Christ. The apostle Peter mentioned this as salvation from one's "old sins" (2 Peter 1:9). As Lipscomb said: We are already saved from our past sins, but we must continue faithful to the end; for the Saviour says, "Be thou faithful unto death, and I will give thee the crown of life" (Revelation 2:10).[16]. Paul's reference to salvation in the past perfect tense as something done and accomplished already has no reference to final destiny but to the primary obedience that makes a true child of God. See under Ephesians 2:8.-(Coffman Commentaries). SL

Scrivener's Textus Receptus 1894
1 Δικαιωθέντες οὖν ἐκ πίστεως, εἰρήνην ἔχομεν 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

1 “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), 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, by, (i.e. by the merit, aid, favor of)) our-ἡμῶν (hemon)-our, of us) Lord-κυρίου (kuriou)-Lord, Master (as a respectful title)) Jesus-Ἰησοῦ (Iesou)-Jesus, (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, also) we have-ἐσχήκαμεν (eschekamen)-to have, hold) *access-προσαγωγὴν (prosagogen)-a leading unto, (i.e. access, approach) by-τῇ (te)-to (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
*εἰρήνην (eirenen)-peace click: Joh 14:27 // 2 Thess 3:16 // Heb 12:14
*προσαγωγὴν (prosagogen)-access click: Ephesians 2:18 // Ephesians 3:12
*G2476: (ἑστήκαμεν-we stand) click: Romans 11:20 (ἕστηκας-standest)
*καυχώμεθα (kauchometha)-rejoice click: Romans 5:3 (we glory)

Greek Interlinear:

being justified-Δικαιωθέντες: Verb, Aorist, Passive, Participle, Nominative, Plural, Masculine: Therefore ["BEING-JUSTifiED"] by faith,
we have-χομεν: Verb, 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-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.

Punctuation Comparison:

1611 AV

1 Therefore being iustified by faith, wee haue peace with God, through our Lord Iesus Christ. 2 By whom also wee haue accesse by faith, into this grace wherein wee stand, and reioyce in hope of the glory of God.

1769 KJV

1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Commentaries:

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)-to (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),:

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 2:18; Ephesians 3:12. By Jesus Christ the way is opened for us to obtain the favor of God.-(Barnes' Notes). BH

Through whom also etc.: through the agency of Christ we are not only saved from a disastrous war with God but also brought into a position in which we enjoy the grace or smile of God, and therefore stand securely. We were far off from God’s favour: Romans 3:23. But Jesus took us by the hand and brought us near. Same word in Ephesians 2:18,-[(access)] cognate word in 1 Peter 3:18 : close parallels. This access is by faith: keeping before us the condition of pardon. Had we not believed, we should still be far off. Since justification is a gift of God’s undeserved favour (Romans 3:24; Romans 4:4; Romans 4:16), Christ, through whose death God’s favour reached us, may be said to have brought us into this grace. Under His smile, conscious of His favour, we stand, i.e. we maintain our position in spite of burdens which would otherwise weigh us down and in face of foes who would otherwise drive us back. Same word in Romans 11:20;-[(standest)] 1 Corinthians 10:12;-[(he standeth)] 1 Corinthians 15:1;-[(ye stand)] 2 Corinthians 1:24;-[(ye stand)] Ephesians 6:11-14.-(Joseph Beet's Commentary). SL

'This peace carries with it free access to God; the former rebels are not merely forgiven in the sense that their due punishment has been remitted, but they are brought into a place of high favor with God-'this grace wherein we stand'.' [Note: F.F. Bruce p. 120]. 'It is Christ who has given us such "access" to God, such an "introduction" as persons of note are given into the presence chamber of a king.' [Note: Erdman p. 69]. 'by faith' -remember in the context of the whole letter, in fact the whole Bible, an obedient faith. We can't 'earn' our way in, neither can we 'disobey our way into grace either' (Romans 6:1). 'The man or woman who can read the New Testament (or the Old) and not catch the truth that one must obey God or he cannot (judicially) forgive is so badly astray that I don't know what would convince them otherwise.' [Note: McGuiggan p. 160]. 'into this grace' -the state of being in "favor" with God. ( Gal_5:4 ; 1Pe_5:12 ). 'wherein we stand' -'We stand in this grace. We don't sprawl, lounge or slumber in it. In the Bible, people who obtained grace labored and toiled for Christ; they suffered and died for Christ as they 'stood' for Christ. ( Eph_6:10 ; Eph_6:14 )' [Note: McGuiggan p. 161]. 'we rejoice in hope of the glory of God'- 'we rejoice' -'Let us exult'. 'In hope'-on the ground of hope. It is in the realm of hope that we rejoice. Hope enables us to rejoice. Hope isn't a weak thing in the mind of the biblical writers. It is not a mere 'wishing for', it is a 'expecting'. It is CONFIDENT EXPECTATION. ( Heb_6:19, /20 ). "The Christian hope is not simply a trembling, hesitant hope that perhaps the promises of God may be true. It is the confident expectation that they cannot be anything else than true." [Note: New Testament Words. William Barclay p. 76]. 'Glory of God' -'of beholding the glory of God' (Nor); 'hope of the divine splendor that is to be ours' (NEB). 'To share such heavenly splendor, to behold the King in his beauty, to be like him when we see him as he is ( 1Jn_3:1, /2, /3 ) all this is the inspiring hope of those who have been justified by faith in Christ.' [Note: Erdman p. 69]. -(Mark Dunagan). SL

By whom also we have access by faith into this grace. Two things are essential before one can enter into the state of peace ("grace"): (1) Christ, our Mediator; (2) a living faith in him. Having entered into this covenant relation, we can rejoice in hope of enjoying the glory of God in heaven.-(People's New Testament). SL

The first privilege of the spiritual seed is, that, being justified by faith, they have peace with God through Jesus Christ, Romans 5:1. This, to the Gentiles, must have appeared an unspeakable blessing, as the Jews had constantly considered them as excluded from the privileges of the true religion, and from eternal life. Their second privilege is, By the command of Christ they are admitted through faith into the covenant made with Abraham, and into the Christian church.—Thirdly, they glory in the hope of beholding the glory of God in heaven;—a privilege far superior to that of beholding the glory of God in the tabernacle, and in the temple on earth, of which the natural seed boasted: for it is the hope of living eternally with God in heaven,-(Thomas Coke Commentary). SL

"Access," as used here, is a big word with reference to Christian privilege, referring to the ability of Christians to come boldly into the very presence of God for such purposes as offering worship, prayer, thanksgiving, or praise. Thomas noted that: The thought includes the possibility of entrance, and also the privilege of introduction, as in a presentation at court.[14] In such a concept, Christ actually appears as a sponsor and advocate of sinful people who have been justified "in him," and are thus members of his spiritual body.-(Coffman Commentaries). SL

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 Commenatry). BH

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' Notes). BH

rejoice in hope of 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 [(rather)] 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's Exposition). BH

By whom.—More accurately translated, through whom also we have had our access (Ellicott). “Have had” when we first became Christians, and now while we are such. Into this grace.—This state of acceptance and favour with God, the fruit of justification. Rejoice.—The word used elsewhere for “boasting.” The Christian has his boasting, but it is not based upon his own merits. It is a joyful and triumphant confidence in the future, not only felt, but expressed. The glory of God.—That glory which the “children of the kingdom” shall share with the Messiah Himself when His eternal reign begins.-(Ellicott's Commentary). SL

Their fourth privilege is, They glory in afflictions, especially those which befal them for the name of Christ: because afflictions improve their graces, and strengthen their hope of eternal life,-(Thomas Coke Commentary). SL

In hope of the glory of God. — Having our sins remitted, and our souls adopted into the heavenly family, we are become heirs; for if children, then heirs, Galatians 4:7; and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges-that they have the temple of God among them; that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims; we exult-[(Or, rejoice)] in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have, spiritually and essentially, all that these Jewish rites, &c., signified. We are in the peace of God, and we are happy in the enjoyment of that peace, and have a blessed foretaste of eternal glory.-(Adam Clarke Commentary). SL

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),:

We should note that in the book of Romans, 'to be justified', 'accounted righteous' (Romans 4:3), and 'forgiven' (Romans 4:6-7), all refer to the same condition. So whatever it takes to be forgiven, is exactly the same thing it takes to be 'justified'. Therefore, the 'faith' of Rom_5:1 includes such things as repentance and baptism. ( Act_2:38 ).-(Mark Dunagan). SL

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.-(Cambridge BSC). BH

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 Commentary). BH

You received God’s righteousness and He has provided everything. You can rejoice! You have been justified, not by your works, but because you believed God. The result is that you have “peace with God”. Once you were living in rebellion against God. You didn’t listen to Him and you did your own will. You didn’t find enjoyment in doing God’s will at all. God judged your deeds very differently from how you judged them yourself. When you saw God had the right perspective about you and that through the Lord Jesus Christ He has taken away all your sins, there is peace in your heart when you think of God. There is “peace with God” because all the righteous demands of God have been met. When you think of God you will feel rest, joy and gladness that He is with you. You can simply call on Him and talk with Him in your thoughts.-(Kingcomments). SL

Therefore being justified by faith — The apostle takes it for granted that he has proved that justification is by faith, and that the Gentiles have an equal title with the Jews to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles by this doctrine. We are justified-have all our sins pardoned by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead.-(Adam Clarke Commentary). SL

Justified by faith ... has invariably the meaning of "justified by an obedient faith," as in the case of Abraham. See the preceding chapter. Also, for further explanation of this synecdoche, see under Romans 3:22. Both at the beginning and ending of Romans, Paul defined "faith" in the sense of its being "the obedience of faith"; and although this has been cited before, the extravagant and vociferous claims to the effect that Paul really meant "faith only" require repeated attention to the truth. Note: (Romans 1:5); (Romans 16:26). . . By faith ... The emphasis in this commentary on "the obedience of faith" is not intended to diminish in any manner or degree the true necessity of wholehearted, unreserved faith in God and in the Lord Jesus Christ. Faith is still the strong man that carries the little child Reason upon his shoulders. Faith is part of the foundation of Christianity; and without faith, it is impossible to please God (Hebrews 11:6). Whenever and wherever in human hearts there is enough faith to lead one to walk in all the light he has and strive for more, there, it may be presumed, is enough faith to save. The reason for insisting throughout this work that "faith only" is a sinful addition to the word of God, and in fact a denial of it, stems from two reasons, the first being that God's word nowhere says that justification is by faith only, and the second being that it is impossible to define faith as automatically including obedience. When pressed, the advocates of the "faith only" position will often fall back upon the presumption that if one truly believes, he will also obey. Opposed to that presumption is this statement from the New Testament: (John 12:42, /43). The Lutheran error of supposing salvation to be by faith only, sprang from overlooking the biblically stated truth that many people did "believe on" the Lord Jesus Christ but, through love of the world, refused to follow him. As to the thesis, then, that true faith automatically includes obedience, it is utterly disproved by the lives of millions in every age, including those cited in John 12:42, /43. In this context, it is interesting to note that Christ said, "If ye love me, ye will keep my commandments" (John 14:15); but he did not say, "If ye have faith in me, ye will keep my commandments," the latter being categorically untrue. Precisely in this, then, is the outrage of teaching that salvation is "by faith alone."-[(e.g. mental assent: you believe something in your head, you approve and confirm it is right, proper and godly; you think it, but you don't actually do it.)] Far from leading people to obey the gospel, that false doctrine is actually made the ground and excuse of millions for not obeying it!-(Coffman Commentaries). SL

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, by, (i.e. by the merit, aid, favor of)) our-ἡμῶν (hemon)-our, of us) Lord-κυρίου (kuriou)-Lord, Master (as a respectful title)) Jesus-Ἰησοῦ (Iesou)-Jesus, (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).:

Our peace with God is a fact resulting from our fellowship with Him. We now have God as our friend. Prior to our salvation through faith in Jesus Christ, we were enemies with God and received His wrath upon us, as Paul states shortly in Romans 5:9, /10. Now, God is our friend. It is sin that has produced enmity between God and man. When sin is deal with through our Lord Jesus Christ, man's fellowship with God is restored and we have peace with God. In addition, our peace with God is the manifestation of our relationship with God, as the Holy Spirit indwells every believer. Our hearts are at peace, no longer full of fear and anxiety. In contract, the wicked have no peace (Isaiah 48:22). Our peace, hope, and boasting all come through faith in Jesus Christ. The name of Jesus used in this verse reveals to us how this peace is available to us as believers on a continuous basis. It is through the Lordship of Jesus Christ that man daily yields his heart and crucifies his flesh in obedience to God. He is our Saviour at the new birth, opening the door for peace with God. But, we must daily choose to make Him our Lord in order to walk in fellowship with God and thus, experience this peace that comes with fellowship. In contrast, a lack of peace makes us restless and shifting positions, always looking for something better. You can tell a restless person by the way they worry, live with stress and are always looking for someone or something new to give them a needed breakthrough. As a result, there is nothing steady in their lives. When we are not resting in peace, then we cannot stand in faith. When we learn to live in this position of peace, we have entered into the rest that is discussed in Hebrews 4:9.-(Gary H. Everett's). SL

Put right with God through faith. Christ’s sacrifice changes us, not God. The merit of Christ’s sin-offering for us, makes it possible for us to be put right with God through faith. In our union with Christ (2 Corinthians 5:17), we are changed from enemies into friends. The faith which puts us right with God: (1) is a faith in Christ as the Messiah; (2) is a faith of the heart (Romans 10:9) which brings the totality of our life into obedience (Romans 1:5). We have peace with God. Outside of Christ, all are rebels against God and enemies. Inside of Christ (Galatians 3:27), forgiveness brings peace and we are friends. Luther says: “Thus we arrive at this result, viz., that faith justifies without any works, and yet it does not follow from this that we must not do any good works, but that genuine works will not be wanting [lacking]. Of these works those who are saints by their own merit know nothing; they frame up works of their own, in which there is neither peace, joy, assurance, love, hope, boldness, nor the quality of any genuine Christian work and faith.” Compare Romans 10:1-4.-(The Bible Study New Testament). SL

Peace with God ... means that the fierce rebellion against God is no longer within the heart; the war is over, and man has submitted to his Maker; and the ensuing new status changes everything. God is angry with the wicked every day-[(Psalms 7:11)]; and Paul described the Gentiles in their state of rebellion as "children of wrath."-[(Ephesians 2:3)] That wrath pertains to every man who has not come into the inheritance of peace with God in Christ. It was to that peace which Augustine referred when he said, "Thou, O God, hast touched me and translated me into thy peace!"-(Coffman Commentaries). SL

We have peace with God — Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification. Through our Lord Jesus Christ — His passion and death being the sole cause of our reconciliation to God.-(Adam Clarke Commentary). SL

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 ἀγάπῃ, 5 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 αὐτοῦ, 8 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει,

Ephesians 1:3-8

3 “Blessed be-Εὐλογητὸς (eulogetos)-well-spoken of, praised) the God and Father of our Lord Jesus Christ, who-ὁ (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, to speak well of, (i.e. a (concrete) blessing, benefit)) 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, like 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 front of) *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-ἡμᾶς (hemas)-us, we) should be-εἶναι (einai)-'to be') holy-ἁγίους (agious)-separate, set apart, holy), and-καὶ (kai)-and, also, even) *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): 5 *Having predestinated-προορίσας (proorisas)-to predetermine, decide beforehand, to foreordain, appoint beforehand) us-ἡμᾶς (hemas)-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-ᾧ (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)-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), 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
*ἐξελέξατο (exelexato)-he hath chosen click: Mark 13:20 // Acts 1:2
*καταβολῆς (kataboles)-the foundation click: Mat 25:34
*ἀμώμους-(amomous)-without blame click: Col 1:22 // Jude 1:24-(faultless)
* G4309: (προορίσας-Having predestinated) click: Act 4:28-(προώρισεν-determine before)
*υἱοθεσίαν-the adoption of children click: Romans 8:23
*εὐδοκίαν-good pleasure click: 2 Thessalonians 1:11
*G5487: (ἐχαρίτωσεν-he hath made accepted) click: Lk 1:28 (κεχαριτωμένη-thou that art highly favored)
*ἀπολύτρωσιν (apolutrosin)-redemption click: Colossians 1:14
*αἵματος (haimatos)-blood click: Colossians 1:20
*ἄφεσιν (aphesin)-forgiveness click: Matthew 26:28 (the remission)
*σοφίᾳ (sophia)-wisdom click: Acts 7:22

Greek Interlinear:

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-καθὼς: Verb, 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-διά: PREposition: ["through"//"THRU"] Jesus Christ to himself, according
to the good pleasure-εὐδοκίαν: Noun, Accusative, Singular, Feminine: ["delight"//"WELL-SEEMing"] of his will: To the praise of the glory of his grace, wherein
he hath made accepted-ἐχαρίτωσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-gracES"] us in the
beloved-ἠγαπημένῳ: Verb, Perfect, Passive, Participle, Dative, Singular, Masculine: ["Beloved"]: In whom
we have-ἔχομεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["WE-ARE-HAVING"]
redemption-ἀπολύτρωσιν: Noun, Accusative, Singular, Feminine: ["deliverance"//"FROM-LOOSENing"] through his blood, the
forgiveness-ἄφεσιν: Noun, Accusative, Singular, Feminine: ["forgiveness"//"FROM-LETTing""] 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:

Punctuation Comparison:

1611 AV

3 Blessed be the God and Father of our Lord Iesus Christ, who hath blessed vs with all spirituall blessings in heauenly places in Christ: 4 According as he hath chosen vs in him, before the foundation of the world, that wee should bee holy, and without blame before him in loue: 5 Hauing predestinated vs vnto the adoption of children by Iesus Christ to himselfe, according to the good pleasure of his will: 6 To the praise of the glorie of his grace, wherein he hath made vs accepted in the beloued: 7 In whom wee haue redemption through his blood, the forgiuenesse of sinnes, according to the riches of his grace, 8 Wherein hee hath abounded toward vs in all wisedome and prudence:

1769 KJV

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence;

Commentaries:

who-ὁ (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, to speak well of, (i.e. a (concrete) blessing, benefit)) 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))::

“Blessed”: To be adorable or blessed. “Placed first in the clause for emphasis” (Vincent p. 363). “Praise be to the God” (Phi). “When we bless God we acknowledge His grace, praise His glory, we admit that this greatness and goodness deserve all praise and glory” (Boles p. 201). “Blessed is translated from a root verb from which we get our words eulogy and eulogize. The verb denotes the idea of praising or speaking well of” (Caldwell p. 8). As Lenski observes, “No task should delight us more. There is too little contemplation of God, too little praise of Him” (p. 351). The Biblical writers often paused to declare the greatness of God ( Psa_145:1-21 ; Psa_66:20 ; Psa_41:13 ; Psa_72:18 ; 2Co_1:3-4 ; 1Pe_1:3 ). . . “Every”: How naive for any Christian to claim that they are "deprived"! “The expression was evidently used by Paul to convey the idea that the totality of all blessings of a spiritual nature and having eternal value are to be found exclusively ‘in Christ’” (Coffman p. 118). The practical application here is that the unfaithful Christian can never blame their failure to remain faithful upon God. Seeing that God has given every spiritual blessing , any failure must be our fault in not making good use of these blessings ( 2Pe_1:3 ; 2Ti_3:16, /17 ; Jud_1:3 ). “In the heavenly places”: “ Places is supplied, the Greek meaning ‘in the heavenlies’” (Vincent p. 364). This expression is found five times in this letter (Ephesians 1:20; 2:6; 3:10; 6:12). “The realm of spiritual things is a realm of reality which reaches beyond the earthly” (Caldwell p. 15). “Christ is exalted to the heavenly realm, and thus those who are ‘in Him’ belong to that heavenly realm also” (Coffman p. 118). A higher reality exists than mere physical existence. Hence atheists do not live in reality, they deny it. It is the Christian who lives in the "real world", the realm which will exist long after this physical realm is gone ( 2Pe_3:10, /11 ). To be successful, Christians must accept and live in this higher reality. Our decisions concerning what we say, believe, or do on earth, must always take this higher reality into consideration. Here is where our "mind" must be focused ( Col_3:1, /2 ). Only when we embrace this reality can we properly evaluate the world or value of any earthly object or experience. Temptation can only be successfully resisted when we are focused on this realm ( James 1:2-4; /12 ). Or, in other words, only when we meet the devil on a spiritual plane, can we be consistently successful against his attacks ( Eph_6:10-18 ; 1Pe_5:9 “ But resist him firm in your faith” ).-(Mark Dunagan). SL

with all spiritual blessings —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 Commentary). BH

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 Fausset Brown). BH

Notice, first of all, that he is thanking God for the spiritual blessings. There is an awful lot, in fact, too much talk today about material blessings. And those that are going around advocating how that every saint of God should experience all kinds of material blessings and the testimonies are of the material blessings. Sometimes I don't know if I am in an Amway meeting or a church service as people testify of the material blessings. Paul is thanking God for the spiritual blessings. And when you hear a person giving thanks to God, note what he is thanking God for, because it can surely indicate the person's place spiritually. If a person is really walking after the Spirit and is interested in things of the Spirit, he is going to be thanking God for the spiritual blessings. But if a person is a materialist and is very interested in the material things, he is going to be talking always about the material blessings. "But beware of those," the Bible says, "who declared that godliness is a way to material prosperity, from such turn away." He is thanking God for the spiritual blessings.-(Chuck Smith). SL

Word Study on “in heavenly places” Strong says the Greek word “in heavenly places,” which is one word in the Greek text, ( επουρα ́ νιος ) (G2032) literally means, “above the sky.” BDAG says it is used as a “periphrasis for heaven” in the epistle of Ephesians. Thayer says, “in heavenly regions.” Goodspeed reads, “in the heavenly realm.” The Enhanced Strong says it is found 20 times in the New Testament, being translated in the KJV as, “heavenly 16, celestial 2, in heaven 1, high 1.” This word is used five times in the epistle of Ephesians alone. There is a natural, earthly realm, and there is a spiritual, heavenly realm that influences the natural realm. The phrase “in the heavenlies” refers to those things that exist and take place in heaven or in the heavenly regions that have the potential to affect the earthly realm. “who hath blessed us” God’s blessings always come with responsibility; for there is no business manager on earth who gives his staff resources without holding them accountable for the stewardship of those resources; and so it is with divine resources. They are abundant made available to every believer, but not every believer is given them until they “qualify” as being ready to manage such precious gifts. The last chapters of this epistle will teach us about how to manage and use these blessings, or resources, in a way that pleases God and benefits them also. This is why Paul opens this section by saying, “I…beseech you that ye walk worthy of the vocation wherewith ye are called,”-(Gary H. Everett's Study Notes). SL

Every spiritual blessing ... There are no spiritual blessings of any kind whatever, other than "in Christ." As Bruce said, "Paul here struck the keynote of Ephesians at once. The writer and his readers are `in Christ,' members of Christ, sharers of his resurrection life."[6] In heavenly places ... MacKnight gave the meaning here as "in the Christian church";[7] and, although the blessings "in Christ" are certainly those in his spiritual body, which is the church, it seems evident that more is intended here. As Bruce expressed it, "Christ is exalted to the heavenly realm, and thus those who are `in him' belong to that heavenly realm also."[8] This remarkable expression occurs five times in this epistle (Ephesians 1:3, Eph 1:20; Eph 2:6; 3:10; 6:12) and nowhere else. The expression was evidently used by Paul to convey the idea that the totality of all blessings of a spiritual nature and having eternal value are to be found exclusively "in Christ."-(Coffman Commentaries). SL

According as-καθὼς (kathos)-even as, like 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 front of) 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 Bible does teach predestination, but not after the Calvinistic variety. Notice the phrase "In Him". God foreknew, before the foundation of the world, that He would save people "in Christ". Both the realm and conditions of salvation were foreknown ( 1Pe_1:20 ; 1Pe_2:4 ; Rom_1:17 ). But to say that God chose specifically "who" would be saved or lost, without any consideration of what decisions they would make in life, is false. The people to whom Jesus and the Apostles preached were called upon to "repent" ( Mar_1:15 ; Act_17:30 ). As Boles remarks, “and their destiny depends upon their response” (p. 203). ( Act_2:38 ; Act_2:40 ; Act_13:46 ; Rev_22:17 ; 2Pe_3:9 ). The gospel, the means by which God "calls" ( 2Th_2:14 ), was to be preached to all creation ( Mar_16:16 ). Hence, God has not pre-determined the saved or lost status of any individual, because everyone is given the same opportunity. “Jesus taught that to be included among the ‘chosen’, people must not only be invited-- they must also accept the invitation ( Mat_22:1-14 )” (Boles p. 203). God is no respecter of persons.( Act_10:34, /35 ; Rom_2:11 ). Calvinistic predestination makes God look like a hypocrite for He wants all men saved ( 2Pe_3:9 ), but if Calvinism is true He has already acted in a manner contrary to that professed belief. The very people "chosen" in Eph_1:4 , are expected to live a life that is "holy and blameless" (1:4), and these same people can forfeit their salvation ( Eph_5:6 ). Hence if a Christian can end up lost (which the Bible clearly teaches, Gal_5:4 ), then we know that God has not "locked" anyone into a "saved" or "lost" status. The "chosen" are those "in Him", that means in Christ. Thus becoming one of the "chosen" is conditional ( Gal_3:26, /27 ).-(Mark Dunagan). SL

According as.- "Even as," in Revision. Chosen us in him before the foundation of the world.- This does not affirm that God chose some individuals and rejected others, but that before the world was, before there was Jew or Gentile, God chose to have a people for himself, the whole church of Christ, a covenant people confined to no one earthly race.-(People's New Testament). SL

Inherent in this is the fact of God's calling and electing people before the foundation of the world; and very few theological questions have demanded more attention and interest than this. Clearly revealed in this is the fact that the coming of Jesus Christ into the world for the purpose of taking out of it a people for himself and redeeming them unto eternal life was no afterthought on God's part. Before the world was ever created, the divine plan of the Son of God's visitation of the human family existed in the eternal purpose of God. That body that Christ would gather from the populations of earth is destined to receive eternal life; because what God purposes is certain of fulfillment. Such a calling and election of those "in Christ" to receive eternal glory, however, is not capricious. Every man may decide if he will or will not become a part of it and receive the intended blessing.-(Coffman Commentaries). SL

According as he hath chosen us in him — As he has decreed from the beginning of the world, and has kept in view from the commencement of the religious system of the Jews, (which the phrase sometimes means,) to bring us Gentiles to the knowledge of this glorious state of salvation by Christ Jesus. The Jews considered themselves an elect or chosen people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had thus chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him. And as his object was the same in respect to them both, they should consider that, as he loved them, so they should love one another: God having provided for each the same blessings, they should therefore be αγιους, holy-fully separated from earth and sin, and consecrated to God and αμωμους, without blame-having no spot nor imperfection, their inward holiness agreeing with their outward consecration. The words are a metaphor taken from the perfect and immaculate sacrifices which the law required the people to bring to the altar of God. But as love is the fulfilling of the law, and love the fountain whence their salvation flowed, therefore love must fill their hearts towards God and each other, and love must be the motive and end of all their words and works.-(Adam Clark Commentary). SL

that we-ἡμᾶς (hemas)-us, we) should be-εἶναι (einai)-'to be') holy-ἁγίους (agious)-separate, set apart, holy), and-καὶ (kai)-and, also, even) 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 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 Commentary). BH

Having predestinated-προορίσας (proorisas)-to predetermine, decide beforehand, to foreordain, appoint beforehand) us-ἡμᾶς (hemas)-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)::

“Foreordained”: To predetermine. God determined in advance that all those who manifest faith in Christ and obey His conditions for salvation, would be adopted as sons ( Gal_3:26, /27, /28, /29 ). . .In Roman law the adopted child enjoyed all the rights as a natural child would. “In the eyes of the law he was a new person. So new was he that even all debts and obligations connected with his previous family were abolished as if they had never existed” (Barclay p. 80). The adoption is only possible by being born again ( Joh_3:5 ), which includes faith and baptism ( Gal_3:26, /27 ). Under Roman law “so long as he lived, the father had absolute legal control over the life of the adopted son. The son, in turn, totally surrendered himself to the new father in order to receive his name and inheritance. The father gave great gifts to the son. The son responded with respect for the father” (Caldwell p. 22). From these truths, obvious conclusions are demanded: “Sonship implies responsibility, because the heavenly Father does not spoil His children. On the contrary, ‘He disciplines us for our good’ ( Heb_12:10 ). It is inconceivable that we should enjoy a relationship with God as His children without accepting the obligation to imitate our Father and cultivate the family likeness” (Stott p. 40). Being a Christian is not a burden, rather it is the chance to live in a wonderful family ( 1Pe_1:14, /15, /16 ; 1Ti_3:15 ). “Through Jesus Christ”: There is only one avenue to fellowship with God ( Joh_14:6 ; Act_4:12 ). “Unto Himself”: “To bring us to Himself, into true and perfect and adoring fellowship with Him who is the source and giver of all life and blessedness and joy” (Erdman p. 35). God wants us for Himself! “According to the good pleasure of His will”: “Such being His gracious will and pleasure” (Wey). “Because it pleased Him and was His kind intent” (Amp). “Because it pleased Him” (Vincent p. 365).-(Mark Dunagan). SL

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: Or, ["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.-(Arno Gaebelein). SL

Having predestinated us. Foreordained that we, the church of Jesus Christ, should be adopted as his children. The whole line of argument is general instead of particular. God foreordained a church which should be composed of those adopted as his children-[(i.e. all them that believe the Gospel)].-(People's New Testament). SL

Theologians have tried for ages to make something hard out of predestination; but the meaning is not difficult. God designed the whole creation to accomplish the fulfillment of the plan which existed before creation. That is a simple definition of it. It applies to human beings, planets, galaxies, everything God ever made. Regarding people, God's purpose in creating man was that he might become a Son of God through Jesus Christ. That is the destiny God intended for every man ever born on earth. Stars and galaxies may not oppose or thwart their intended destiny; but with people, there is another factor, the freedom of the human will, enabling people to hinder or even prevent the fulfillment of God's purposes in their lives. For further study of this, see my Commentary on Romans, Romans 8:29. Adoption ... is used here to describe the acceptance of sinners into the family of God. This is thought to refer to a Roman rather than a Jewish legal custom. It is only one of many words that describe the relationship Christians receive when they are converted. Thus, they are "the temple of God, the family of God, the bride of Christ, the vineyard of the Lord, the church of the firstborn, and (as here) the adoption." Each of these different terms describes some special and significant feature of the "new creation." The word adoption seems to stress the fact of the Christian's privileges in God's family being totally undeserved and unmerited, just as an abandoned and forsaken child may be taken into a family by adoption, such a legal action bestowing upon the child all of the rights and privileges of that family without regard whatever to any merit of the child. Also, there is another suggestion in the fact of an adopted child's being of a different kind (that is, a different family) from that into which it is adopted.-(Coffman Commentaries). SL

Having predestinated us — προορισας. As the doctrine of eternal predestination has produced much controversy in the Christian world, it may be necessary to examine the meaning of the term, that those who do use it may employ it according to the sense it has in the oracles of God. The verb προοπζω, from προ, before, and οριζω, I define, finish, bound, or terminate, whence ορος, a boundary or limit, signifies to define beforehand, and circumscribe by certain bounds or limits; and is originally a geographical term, but applied also to any thing concluded, or determined, or demonstrated. Here the word is used to point out God's fixed purpose or predetermination to bestow on the Gentiles the blessing of the adoption of sons by Jesus Christ, which adoption had been before granted to the Jewish people; and without circumcision, or any other Mosaic rite, to admit the Gentiles to all the privileges of his Church and people. And the apostle marks that all this was fore-determined by God, as he had fore-determined the bounds and precincts of the land which he gave them according to the promise made to their fathers; that the Jews had no reason to complain, for God had formed this purpose before he had given the law, or called them out of Egypt; (for it was before the foundation of the world, Ephesians 1:4;) and that, therefore, the conduct of God in calling the Gentiles now-bringing them into his Church, and conferring on them the gifts and graces of the Holy Spirit, was in pursuance of his original design; and, if he did not do so, his eternal purposes could not be fulfilled; and that, as the Jews were taken to be his peculiar people, not because they had any goodness or merit in themselves; so the Gentiles were called, not for any merit they had, but according to the good pleasure of his will; that is, according to his eternal benevolence, showing mercy and conferring privileges in this new creation, as he had done in the original creation; for as, in creating man, he drew every consideration from his own innate eternal benevolence, so now, in redeeming man, and sending the glad tidings of salvation both to the Jews and the Gentiles, be acted on the same principles, deriving all the reasons of his conduct from his own infinite goodness. This argument was exceedingly conclusive, and must silence the Jews on the ground of their original, primitive, and exclusive rights, which they were ever ready to plead against all pretensions of the Gentiles. If therefore God, before the foundation of the Jewish economy, had determined that the Gentiles, in the fulness of time, should be called to and admitted into all the privileges of the Messiah's kingdom, then the exclusive salvation of the Jews was chimerical; and what God was doing now, by the preaching of the apostles in the Gentile world, was in pursuance of his original design.-(Adam Clark Commentary). SL

Having predestinated us to the adoption of sons — Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint-heirs with Christ. According to the good pleasure of his will — According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only.-(Wesley's Explanatory Notes). SL

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)::

The result of being adopted into God's family should result in "praise" from those adopted. “How can the man who has been adopted into God's family fail to praise him? Appreciation demands it!” (Caldwell p. 24). Col_3:15 “and be ye thankful”. “The glory of God is the revelation of God, and the glory of His grace is His self-disclosure as a gracious God. To live to the praise of the glory of His grace is both to worship Him ourselves by our words and deeds as the gracious God He is, and to cause others to see and to praise Him too” (Stott p. 50). Some Christians seem to have forgotten that our purpose is to declare to others the marvellous nature of the God we serve ( 1Pe_2:9 ). “Of His grace”: This is exactly what the sinner needs, God’s unmerited favor! Grace, the word means that God is always in touch with the human condition, He is not unkind or cruel, demanding or unreasonable, rather He is willing to forgive and give people a second chance.-(Mark Dunagan). SL

To the praise of the glory of his grace. To the end that his grace in adopting us as children may redound to his praise and glory. In the beloved. In Christ. See Mat 3:17; Col 1:13.-(People's New Testament). SL

To the praise of the glory of his grace — Δοξης της χαριτος αὑτου· The glory of his grace, for χαρις ενδοξος, his glorious or illustrious grace, according to the Hebrew idiom. But the grace or mercy of God is peculiarly illustrated and glorified in the plan of redemption by Christ Jesus. By the giving of the LAW, God's justice and holiness were rendered most glorious; by the giving of the GOSPEL, his grace and mercy are made equally conspicuous.-(Adam Clark Commentary). SL

In-ἐν (en)-in) whom-ᾧ (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)-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),:

“In whom”: In Christ. “We have redemption”: This refers to deliverance. “Through His blood”: ( Act_20:28 ; 1Co_6:19, /20 ; 1Pe_1:18, /19 ). The word "redemption" is the same word that was used in the ancient world for ransoming a man who is a prisoner of war or a slave; for freeing a man from the penalty of death. This word reminds us that all Christians were once "slaves" of sin ( Joh_8:34 ), and that we were "powerless" to save ourselves. Hence Christianity finds itself condemning all those religious systems that advocate that man eventually saves himself, such as reincarnation. It took the blood of Christ to atone for our sins. Therefore "sin" is a very serious matter and it can never be trivialized-[(def. make (something) seem less important, significant, or complex than it really is)]. . . .“Trespasses”: “Its meaning suggests the idea of stepping or falling aside from the proper and safe ground” (Caldwell p. 28). “Is that of crossing the line of right” (Lenski p. 367). When God says that sin is a trespass He is saying that there are acts and attitudes that we do not have the right to practice. What is sinful can never be called a “right”. “According to the riches of His grace”: “So abundant was God's grace” (Wey). “Through that full and generous grace” (Phi). “Therein lies the richness of God's free grace” (NEB). “The great opulence of God's affluence is freely and willingly shared with us even when our captivity has resulted from our own stupid, inane negligence and disobedience” (Caldwell p. 29).-(Mark Dunagan). SL

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 Fausset Brown). BH

For by the death of Christ. Death and blood cannot be separated! Death = blood = Christ-on-the-cross!!! “In the church of Christ you Gentiles have the promise of being put right with God through the death of Christ as our sin-offering!!! Our sins are forgiven and we are set free!!!”-(The Bible Study New Testament). SL

In whom we have redemption through his blood. (1) We are in bondage to sin; (2) Christ redeems us; (3) the price paid is his blood. Compare Mat 20:28; Mat 26:28; Act 20:28; Gal 3:13; Heb 9:22; 1Pe 1:19. Those redeemed are forgiven.-(People's New Testament). SL

Redemption through his blood ... The New Testament presents the blood of Jesus Christ as the purchase price of the church, the grounds of redemption and the great atonement (Act 20:28; 1 Corinthians 6:20; 1 Peter 1:18-20; Colossians 1:14). As Foulkes said, "Such redemption is found in Christ, not merely through him, but by men coming to live in him."[14] As pointed out earlier, this also means denying oneself and receiving identity with Christ as Christ. See under Ephesians 1:4. There are two fundamental teachings in regard to the great sacrifice for human transgression paid by Jesus our Lord upon the cross, which appear in this passage: (1) the concept of a ransom paid in order to deliver, and (2) the idea of sins forgiven, remitted, taken completely away. Jesus Christ himself described his earthly mission in respect of both of these, "giving his life a ransom for many" (Mat 20:28), and "shedding his blood for the forgiveness of sins" (Mat 26:28). "The word Paul used here for "forgiveness" is [@afesis], used by him in only two other passages (Romans 4:7; Colossians 1:14). It means `letting go,' not 'exacting payment for'."[15]-(Coffman Commentaries). SL

In whom we have redemption — God has glorified his grace by giving us redemption by the blood of his Son, and this redemption consists in forgiving and delivering us from our sins; so then Christ's blood was the redemption price paid down for our salvation: and this was according to the riches of his grace; as his grace is rich or abundant in benevolence, so it was manifested in beneficence to mankind, in their redemption by the sacrifice of Christ, the measure of redeeming grace being the measure of God's own eternal goodness.-(Adam Clark Commentary). SL

Scrivener's Textus Receptus 1894
24 ἡ χάρις 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 (panton)-all (plural)) them *that love-ἀγαπώντων (agaponton)-to love) our Lord-Κύριον (Kurion)-Lord, Master (as a respectful title)) Jesus Christ //in-ἐν (en)-in) *sincerity-ἀφθαρσίᾳ (aphtharsia)-incorruption, perpetuity) (Or, with incorruption). Written from Rome unto the Ephesians by Tychicus.

Example of Greek word:

*G25: (ἀγαπώντων-that love) click: 1 Corinthians 2:9 (ἀγαπῶσιν-that love)
*G861: (ἀφθαρσίᾳ-sincerity) click: Titus 2:7 (ἀφθαρσιαν-sincerity)

Greek Interlinear:

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

Punctuation Comparison:

1611 AV

24 Grace be with all them that loue our Lord Iesus Christ in sinceritie. Written from Rome vnto the Ephesians by Tychicus.

1769 KJV

24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. (To the Ephesians written from Rome, by Tychicus.)

Commentaries:

***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 F. B). BH

***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.). BH

***Observe that grace is conditional. “Love incorruptible”: “With an undying love” (TCNT). “Unfailing love” (Gspd). “A never diminishing love” (Robertson p. 552). “May such love as ‘knows neither change, diminution, nor decay’” (Erdman p. 143).-(Mark Dunagan Commentay). SL

***Paul's desire for them was the peace that passed understanding ( Philippians_4:7 ). He wanted them to have the love of the gospel which would keep them in the obedient path ( John_14:15 ; 1 John_5:3 ). He also prayed they would have the faith that is so necessary to please God and sustain us in service ( Hebrews 11:6 ). All of these things come from the Father and his beloved Son (Ephesians 6:23). Paul prayed further that God would bestow upon them his favor, which was unmerited by them. Further, he desired this grace for those who had an incorruptible love for the Lord Jesus Christ (6:24).-(Gary Hampton). SL

***To his previous wishes “grace” is now added. Grace is the basis of all life. If we stand in grace, then the awareness of the love from God the Father and the Lord Jesus for us will increase. And can our reaction be otherwise than a burning, unquenchable mutual love for the Lord Jesus Christ? We shall love Him more and more, together “with all” who also do. What a joy such a reaction must be for Him, Who “loved the church and gave Himself for her”!-(Kingcomments). SL

Grace be with all them — May the Divine favour, and all the benedictions flowing from it, be with all them who love our Lord Jesus Christ, who has so loved us as to give his life to redeem ours, and to save us unto life eternal. In sincerity. — εν αφθαρσια· In incorruptibility. Those who show the genuineness of their love, by walking before him in holiness of life. Many profess to love our Lord Jesus who are corrupt in all their ways; on these the grace or favour of God cannot rest; they profess to know him, but in works deny him. Such can neither expect favour here, nor hereafter.-(Adam Clarke Commentary). SL

***Now may the Word of God abide in your hearts richly through faith, that you might comprehend the length, the breadth, the depth, the height of God's love for you. And that you might live in fellowship with God as light in a dark place, so may your life give forth of the beauty and the radiance of Jesus Christ that it might bring hope unto others. May God use you as His instrument this week. In Jesus' name. "-(Chuck Smith). SL

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 or go through, (namely; to live)) 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-ὅτε (hote)-when) that the-ἡ (he)-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 (the absolute negative)) 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; (positively) to make one a partaker of the salvation by Christ)) us-ἡμᾶς (hemas)-us, we), by-διὰ (dia)-through, by means of) *the washing-λουτροῦ (loutrou)-a laver, bath, washing vessel, (i.e. (figuratively), baptism:—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-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous)) by his-ἐκείνου (ekeinou)-that, 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, in accordance with) *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-λόγος (logos)-word, statement, message), and-καὶ (kai)-and, also) these things-περὶ τούτων (peri touton)-about, concerning (of these)) I will-βούλομαί (boulomai)-to "will," i.e. (reflexively) be willing:—be disposed, minded, intend) that thou-σε (se)-thou) affirm constantly-διαβεβαιοῦσθαι (diabebaiousthai)-to maintain strongly, (i.e. to affirm strongly, assert confidently)), that-ἵνα (hina)-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-φροντίζωσι (phrontizosi)-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 implication: an act)): these things are-ἐστι (esti)-'to be') good and profitable-ὠφέλιμα (ophelima)-profitable, beneficial) unto men.”

Example of Greek word:

*ἀνόητοι (anoetoi)-foolish click: Galatians 3:1 // Luke 24:25-(fools)
*πλανώμενοι (planomenoi)-deceived click: 2 Timothy 3:13 (being deceived)
*ἐπιθυμίαις (epithumiais)-lusts click: 1 Peter 4:2
*κακίᾳ (kakia)-malice click: Ephesians 4:31
*ἐπεφάνη (epephane)-appeared click: Titus 2:11 (hath appeared)
*δικαιοσύνῃ (dikaiosune)-righteousness click: Luke 1:75
*ἔλεον (eleon)-mercy click: Matthew 9:13
*ἔσωσεν (esosen)-he saved click: Mark 15:31
*G3067: (λουτροῦ-the washing) click: Ephesians 5:26 (λουτρῷ-washing)
*G3824: (παλιγγενεσίας-of regeneration) click: Mat 19:28 (παλιγγενεσίᾳ-regeneration)
*G342: (ἀνακαινώσεως-renewing) click: Romans 12:2 (ἀνακαινώσει-renewing)
*δικαιωθέντες (dikaiothentes)-being justified click: Romans 5:1 // Romans 5:9
*ἐλπίδα (elpida)-the hope click: Philippians 1:20
*αἰωνίου (aioniou)-of eternal click: John 6:68
*προΐστασθαι (proistasthai)-to maintain click: Titus 3:14

Greek Interlinear:

were-ἦμεν: Verb, Imperfect, (No voice stated), Indicative, 1st Person, Plural: For we ourselves also ["WE-WERE"//"were"] sometimes foolish, disobedient-ἀπειθεῖς: Adjective, Nominative, Plural, Masculine: ["UN-PERSUADableE"//"stubborn"],
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"//"made-advent"], 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"//"to-be-being-insistent"], 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 (the absolute negative)) 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; (positively) to make one a partaker of the salvation by Christ)) us-ἡμᾶς (hemas)-us, we),:

Not… righteousness- It was not man’s righteousness, but his sin, that brought the Saviour and the plan of salvation.-(Whedon's Commentary). SL

Not by works done in righteousness, which we did ourselves... God's unmerited grace is the source of all salvation, and all the good works of a hundred lifetimes could never earn or merit the saving grace of God. These words have been made the excuse for denying that such ordinances as baptism and the Lord's supper are in any wise essential to salvation; but that class of deeds commanded by Christ as prerequisite to redemption simply do not lie within the periphery of this statement here. What Paul spoke of here was "the righteousness of men," the works "which we did ourselves." It is imperative to notice that "the washing of regeneration" mentioned at once is by that very citation excluded from the "works done in righteousness" which are contrasted with it. [(In other words, Coffman is affirming that the "washing of regeneration", i.e. baptism is excluded from "works done in self righteousness"; because baptism is not a (work) of men, but essential, ordained of God)]. But according to his mercy he saved us... It is customary for commentators at this point in their exposition to take five pages explaining how this means that God's mercy saves us without our being baptized, despite the fact that the very next line says that "God's mercy saved us through baptism!-[("by the washing of regeneration")]"-(Coffman Commentaries). SL

If God had dealt with you according to your behavior, you would have been lost. But fortunately He did not. Instead on the contrary he dealt with you in His “kindness … and love for mankind”. Therefore you are still alive and you have not ended up in the ditch, or worse, in hell. His ‘kindness’ has totally changed you. That kindness is supposed to be seen in you by people. You are not kind because others are kind to you, but because you are a Christian. While you were hateful He showed His ‘love toward man’ to you.-(Kingcomments). SL

by-διὰ (dia)-through, by means of) the washing-λουτροῦ (loutrou)-a laver, bath, washing vessel, (i.e. (figuratively), baptism:—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)::

Saved us through the washing of regeneration...The ASV margin gives "laver" in this clause instead of "washing"; but as Spence said, "Laver here can only signify the baptismal font."[12] The allusion, of course, is to the great bronze laver that stood at the entrance to the Jewish temple, in which priests washed themselves before engaging in their duties within the sanctuary. The analogy in the Christian religion is the baptistery, the same being the only laver connected with the holy faith, and being the place where sinners are cleansed and justified prior to their entry into the true sanctuary, which is the Lord's church. The use of the term laver is very fortunate, because the primary meaning of it, in context, is the baptistery, standing in a figure (metonymy) for baptism, for which alone a baptistery is used, and adequately translated as "washing." But please note the significance of this. It is a thundering, emphatic denial of the nonsense that "The washing referred to is wholly spiritual."[13] Is a baptistery needed for that? The Expositor's Greek New Testament sums up the meaning here thus: God saved us by baptism, which involves two complementary processes, (a) the ceremony itself which marks the actual moment in time of the new birth, and (b) the daily, hourly, momently renewing of the Holy Spirit.[14] It is inexcusable to say that baptism "is only setting the seal on the essential act of faith"... or that baptism is little more than a purifying act; as Beasley-Murray stated it, "Neither of these contentions is worthy of discussion."[15] In the verse we are considering, as the same writer added, "Baptism is efficacious by itself." But isn't baptism only a symbol? This has been shouted so loudly and so frequently and for so long that many believe it; but it is untrue. Lenski sets the matter straight. Commenting on the affirmation that "Man submits to baptism after the new birth to picture it forth to men," he has this: Paul excludes this idea in a double way. "God saves us by means of the bath, etc. - this is the bath of regeneration. How can anyone think Paul would say, "God saved us by means of a picture of regeneration? Compare Jesus' own words in John 3:5. [16]. And renewing of the Holy Spirit. . ." The twin elements of the new birth, as set forth in John 3:3/ 4/ 5, are present here. One birth with two elements in it, the bath in water (baptism) and the Holy Spirit of promise - this is the teaching of the New Testament. The same twin elements in the new birth are evident in Peter's Pentecostal command to "Repent and be baptized... receive the Holy Spirit" (Acts 2:38/ 39).-(Coffman Commentaries). SL

Renewing- We view the washing of regeneration as covering the negative side of our sanctification, namely, the cleansing from sin; and renewing, the positive side, the empowering and invigorating the soul to active holiness. Both these are, indeed, ordinarily included under the term regeneration.-(Whedon's Commentary). SL

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. "-(Ellicott's Commentary). BH

By the washing of regeneration (διὰ λουτροῦ παλινγενεσίας) Λουτρόν only here and Ephesians 5:26. It does not mean the act of bathing, but the bath, the laver. Παλινγενεσία-[(Paliggenesias- "of regeneration")] only here and Matthew 19:28, where it is used of the final restoration of all things. The phrase laver of regeneration distinctly refers to baptism, in connection with which and through which as a medium regeneration is conceived as taking place. Comp. Romans 6:3-5. It is true that nothing is said of faith; but baptism implies faith on the part of its recipient. It has no regenerating effect apart from faith; and the renewing of the Holy Spirit is not bestowed if faith be wanting.-(Vincent's Words Studies). BH

Yet, God was gently disposed toward all mankind. He initiated efforts to save man by sending the Savior to earth. Though man may do a multitude of good deeds, he cannot earn salvation. Instead, man's salvation comes as a result of God's mercy. The loving Father extends that mercy through-[(by means of)] the washing of regeneration ( Tit_3:4-5 ). Joseph H. Thayer, in his Greek-English Lexicon of the New Testament , says the word "regeneration" means "new birth." A careful comparison with Rom_6:3, /4 clearly shows Paul is talking about baptism since it is in that watery grave that one finds newness of life (see also 1Co_6:11 ; Eph_5:26 ). Of course, salvation is not complete without the renewing of the Holy Spirit. Peter told the Pentecost assembly to "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" ( Act_2:38 ). Christians are bought with a price and have become the dwelling place of the Holy Spirit. He is the symbol of our hope in God's love which has been given to us ( 1Co_6:19 /20 ; Rom_5:5 ). In Tit_3:6 , Paul describes Christ as having poured out the Spirit upon those penitents who were baptized.-(Gary Hampton Commentary). SL

Not by works of righteousness, &c.— "For it was not by any works of righteousness which we ourselves had done; for any acts of obedience, whether to ceremonial or moral precepts, by which we had made ourselves worthy of his favourable regard; but according to his own mercy, that he saved us from condemnation and ruin, by the washing of regeneration, and the renewing of the Holy Spirit; which, by its purifying influence, operates to turn to God all that will yield to be saved by grace, and brings them into the number of his children, and afterwards advances the happy work in all that persevere in cleaving to him, by improving them more and more in the divine life and image." Which he shed on us abundantly, &c.— "Even by that Spirit which he poured out upon us richly and abundantly, in his various gifts and graces, by Jesus Christ our Saviour, by virtue of whose intercession it has been imparted to the children of men; that being justified by his grace, we might become heirs of the most valuable blessings, according to the hope of eternal life, which as the gift of that grace he has exhibited to our believing views, as the great and noble object of our pursuit."-(Thomas Coke Commentary). SL

That-ἵνα (hina)-that, in order that, so that) being justified-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous)) by his-ἐκείνου (ekeinou)-that, 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, in accordance with) 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)).:

Not by works — In this important passage the apostle presents us with a delightful view of our redemption. Herein we have, 1. The cause of it; not our works or righteousness, but "the kindness and love of God our Saviour." 2. The effects; which are, (1.) Justification; "being justified," pardoned and accepted through the alone merits of Christ, not from any desert in us, but according to his own mercy, "by his grace," his free, unmerited goodness. (2.) Sanctification, expressed by the laver of regeneration, (that is, baptism, the thing signified, as well as the outward sign,) and the renewal of the Holy Ghost; which purifies the soul, as water cleanses the body, and renews it in the whole image of God 3. The consummation of all; - that we might become heirs of eternal life, and live now in the joyful hope of it.-(Wesley's Explanatory Notes). SL

That, being justified by his grace — Being freed from sin; for the term justification is to be taken here as implying the whole work of the grace of Christ on the heart, in order to its preparation for eternal glory. Should be made heirs — The Gospel not only gave them the hope of an endless state of glory for their souls, but also of the resurrection and final glorification of their bodies; and they who were children of God were to be made heirs of his glory. See note on Galatians 4:6 / 7.-(Adam Clarke Commentary). SL

Justified... The text is saying that God not only saves us by baptism and the resulting reception of the Holy Spirit, but that "his grace" justifies us by exactly the same means. As Zerr pointed out, "justification has many shades of meaning,"[20] but two of these meanings are predominant, "Justification" in the ultimate sense of being the grounds upon which the Father declares men to be righteous is grounded in the perfect faith and obedience of Jesus Christ our Lord, in whom sinners are justified by being united with, and actually incorporated into Christ's spiritual body, thus being, in fact, "Christ," and justified "as Christ." There is a secondary sense of justification, the one in view here, in which God cleanses from all past sins and receives the sinner into the body of the redeemed. Significantly, baptism here appears as the means used by God's grace in order to achieve man's justification and to make him an heir of eternal life. "Then and there, in and by baptism, and in and by the Spirit bestowed in baptism (we) actually became heirs of eternal life."[21] The bestowal of such high privilege and rich benefit is actual, genuine, real; but it is neither final nor irrevocable. That state will be given to Christians only "on that day." Another word with references to the two uses of "justification" is thus: (1) one is used in the temporary sense, the same being probational, and (2) the other is used in the eternal sense, being final. Of course, it is the first of these which is referred to in this verse.-(Coffman Commentaries). SL

That being justified by his grace, we should be made heirs according to the hope of eternal life.—Here appears the glorious design of God’s salvation. We were in a hopeless and lost state, from which God’s love for man saved us by the laver of regeneration and renovation [(-"through the washing of regeneration and renewing of the Holy Ghost")]; and this was the end for which He saved us—that we should be heirs of eternal life. “Being justified,” that is, freed from the future punishment and consequences of sin, and received into the favour and friendship of God, which favour and friendship had been, through sin, forfeited. “By His grace,” by the favour and kindness of God the Father are we restored to His love and friendship. “Heirs,” see Romans 8:17, where this thought of our heirship of heaven is enlarged. “According to the hope of eternal life;” this life eternal is still for us in the future, though ever present in respect of hope; children of God we indeed are, and sharers in many a good gift of our Father, but eternal life, that glorious inheritance, is still in the far future, and as yet can only be enjoyed by us in hope, but it is a sure hope—eternal life—the hope of which is the mainspring of all Christian work and activity—though it includes it, of course, is something far more than merely endless existence. A veil, impenetrable to mortal eye, hangs between us and the many mansions of the Father’s house. “It doth not yet appear what we shall be;”-[(1 John 3:2)] we only know that then, we, in company with an innumerable host of blessed beings, shall share in the beatific vision; we only know that then “we shall ever be with the Lord;” and that with this thought and with these words are we to comfort one another. (See 1 Thessalonians 4:17 /18.)-(Ellicott's Commentary). BH

This is a faithful-Πιστὸς (pistos)-faithful, steady) saying-λόγος (logos)-word, statement, message), and-καὶ (kai)-and, also) these things-περὶ τούτων (peri touton)-about, concerning (of these)) I will-βούλομαί (boulomai)-to "will," i.e. (reflexively) be willing:—be disposed, minded, intend) that thou-σε (se)-thou) affirm constantly-διαβεβαιοῦσθαι (diabebaiousthai)-to maintain strongly, (i.e. to affirm strongly, assert confidently)), that-ἵνα (hina)-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-φροντίζωσι (phrontizosi)-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 implication: an act))::

This is a faithful saying, &c.— "But though believers are put into a state of justification, merely by grace, or through the divine favour, this is a matter of certain truth and great importance; and, concerning these things, I order that you strenuously insist upon it, that they who have believed in God, as he has revealed himself in the gospel of his Son, should be very careful to stand up for good works:"—that is, all those actions which embrace or include our duty towards God, our neighbour, and ourselves. These good and excellent works the Christians were to maintain and stand up for; to defend them, as it were, from whatever might tend to make themselves remiss in the performance of them.-(Thomas Coke Commentary). SL

And these things I will — Και περι τουτων βουλομαι σε διαβεβαιουσθαι· And I will, or desire, thee to maintain earnestly what concerns these points. The things to which the apostle refers are those of which he had just been writing, and may be thus summed up:-

1. The ruined state of man, both in soul and body.

2. The infinite goodness of God which devised his salvation.

3. The manifestation of this goodness, by the incarnation of Jesus Christ.

4. The justification which they who believed received through his blood.

5. The mission of the Holy Spirit, and the purification of the heart by his influence.

6. The hope of the resurrection of the body, and the final glorification of both it and the soul through all eternity.

7. The necessity of obedience to the will of God, and of walking worthy of the vocation wherewith they had been called.

8. And all these points he wills him to press continually on the attention of believers; and to keep constantly in view, that all good comes from God's infinite kindness, by and through Christ Jesus. They which have believed in God — All Christians; for who can maintain good works but those who have the principle from which good works flow, for without faith it is impossible to please God. These things are good and profitable — They are good in themselves, and calculated to promote the well-being of men.-(Adam Clarke Commentary). SL

Be careful to excel in good works — Though the apostle does not lay these for the foundation, yet he brings them in at their proper place, and then mentions them, not slightly, but as affairs of great importance. He desires that all believers should be careful - Have 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-[(the good works)] are not the ground-[(Or, the foundation/means)] of our reconciliation with God, yet they are amiable and honourable to the Christian profession.-(Wesley's Explanatory). SL

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

14 “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)), 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, verily) we have-ἔχομεν (echomen)-to have) not-οὐ (ou)-no, not (the absolute negative)) 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 in- εἰς 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
*οὐρανούς (ouranous)-heavens click: Acts 7:56 // Mark 1:10
*ἀσθενείαις (astheneiais)-infirmities click: 2 Corinthians 12:10
*θρόνῳ (throno)-throne click: Revelation 3:21
*ἔλεον (eleon)-mercy click: Matthew 9:31

Greek Interlinear:

Seeing that we have-Ἔχοντες: Verb, 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-κρατῶμεν: Verb, 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-συμπαθῆσαι: Verb, Aorist, Active, Infinitive: ["to-sympathize"] of our infirmities: but
was tempted-πεπειραμένον: Verb, 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: ["WE-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)), 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)).:

Seeing then that we have a great high priest] These verses refer back to Hebrews 2:17, Hebrews 3:1, and form the transition to the long proof and illustration of Christ’s superiority to the Levitic Priesthood [(The 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 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). BH

The High Priest Gives Strength to Continue to The Rest- The strength of the foundation of the Christian’s confession is further indicated by the High Priest that is his. He is Jesus Christ the Son of God, who has already passed through the heavens and is in the ultimate place of glory, being with God. He is there to make intercession for His disciples ( Heb_4:14 ; Heb_7:25 ). He is a glorious High Priest who is loving, compassionate and understands the feelings and weaknesses with which people are confronted. He really understands temptation more fully than men since He met and overcame it ( Heb_4:15 ; Joh_8:29 ; Joh_8:46 ; Joh_10:32 ; 2Co_5:21 ; 1Pe_2:22 ; 1Jn_3:5). For all the reasons previously mentioned, Christians should have no fear as they approach their High Priest and ask for help in a time of need. Under Moses’ law, only the priests could “draw near” to God. However, under the covenant of Christ, every believer is a priest and the way to the “throne of grace” is opened to all ( Heb_4:16 ).-(Gary Hampton Commentary). SL

Jesus is a great high priest because he is the Son of God. Another item of His greatness is his entrance into the heavens or the place where God is, whereas the high priests of the Mosaic system entered into the buildings on earth, which were only the figures or types of the ones above. Paul uses this truth as a basis for our holding fast or firm to our profession of faith; not going back to Moses.-(E.M. Zerr's Commentary). SL

What kind of High Priest is Jesus? The Jewish High Priest passed once a year into the Most Holy Place-[(i.e. The Holy of Holies)]. Jesus passed into the heavens. They had names, many of which have been long forgotten. His name will never be forgotten. His name is Jesus --Savior. The Jewish High Priests were descendants of Aaron. Jesus is the Son of God. The Jewish High Priests were sinners. Jesus Never sinned. ( Heb_4:15 ) Isaiah wrote, "And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth." ( Isaiah 53:9 )-(Charles Box's Commentaries). SL

The author introduces in this verse the theme of Jesus as the great high priest and proceeds to elaborate the reasons of great superiority over any other. Jesus' passing "through the heavens" contrasts with Aaron's merely passing beyond certain enclosures in the tabernacle; nor should people be careful to determine just how many heavens Jesus passed through, if three or seven, according to the Hebrew speculations about such things; because, as a matter of fact, Jesus Christ has ascended far above "all heavens" (Ephesians 4:10), as Paul said; and a little later in this epistle it is said that Christ is made "higher than the heavens" (Hebrews 7:26). On the plurality of heavens, Bruce wrote that "the plural `heavens' as regularly used in the New Testament and the Septuagint, reflects the Hebrew word use in the Old Testament, which is always plural. What is emphasized here is his transcendence."[10]-(Coffman Commentaries). SL

Great indeed, being the eternal Son of God, that is passed through the heavens - As the Jewish high priest passed through the veil into the holy of holies, carrying with him the blood of the sacrifices, on the yearly day of atonement; so our great high priest went once for all through the visible heavens, with the virtue of his own blood, into the immediate presence God.-(Wesley's Explanatory Notes). SL

For-γὰρ (gar)-for, verily) we have-ἔχομεν (echomen)-to have) not-οὐ (ou)-no, not (the absolute negative)) 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)::

For we have not an high priest which cannot be touched - Our High Priest is not cold and unfeeling. 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; see the notes at Hebrews 2:16-18. Such tenderness and sympathy has our Great High Priest."-(Barnes' Notes). BH

We have in Christ a glorious high priest. He has passed into heaven for me to make intercession for me. But He is a sympathetic high priest because He understands my weakness, because He became a man and experienced the temptations that man experiences. He knows my problems. He knows my weaknesses, and thus, He can empathize with me. Oh, what a glorious high priest that we have.-(Chuck Smith). SL

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's Exposition). BH

In taking on a body with the same nature as ours, Jesus was able to have the same experiences as we. Touched with the feeling means to sympathize with our infirmities. Whatever would be a temptation to us would be likewise one to Him, and he came in contact with all kinds of temptations which are on the earth, yet never yielded once to them.-(E.M. Zerr's Commentary). SL

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).:

But was in all points tempted like as we are -"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 Notes). BH

Yet without sin;—we have added the word yet in our version. He underwent all kinds of trials, sufferings, and temptations: he stood firm, and went through them all, without any falling away from the truth, or doing any thing amiss:—we, therefore, through his grace, should act with the like resolution. Or rather the meaning is, (which seems more natural, and must be included according to the course of the apostle's reasoning,) that we should hold fast our profession in every respect, because we have a High-priest who knows how to sympathize with us, and will be the more inclined to favour us, since, though he was without sin, yet he was perfected through sufferings: ch. Hebrews 2:10. One further design of the sacred writer, in mentioning this circumstance, might be, to shew how infinitely preferable Christ, the High priest of our profession, is to the ancient high-priests; inasmuch as they were subject themselves to sin, and therefore had occasion to offer for their own sins, as well as those of the people. See ch. Heb 5:3 Hebrews 7:26. 1John 2:1, /2.-(Thomas Coke Commentary). SL

He was tempted in all points as you are, “[yet] without sin”. That doesn’t mean ‘without sinning’, but it means that He absolutely had no part in sin. He knew no sin (2 Corinthians 5:21); in Him there is no sin (1 John 3:5). Satan had nothing in Him (John 14:30) – neither did God find anything in Him (Psalms 17:3) – whatever could be a point of reference to sin. His suffering was not caused by sin (as it could be the case with us) and it neither led Him to sin. But because He was tempted, He is able to fully sympathize with you. He feels what you feel and therefore He is able to understand and help you. He cannot sympathize with your sins. If you have sinned, He is the Advocate with the Father (1 John 2:1). Infirmities are no sins. Paul boasted in his infirmities (2 Corinthians 12:9 2 Samuel :), but never in his sins.-(Kingcomments). SL

Even as great as Jesus is He is very kind, tender and concerned about us. He can "be touched with the feeling of our infirmities." He understands what it is to be tempted. He understands our weaknesses. We have a faithful High Priest who is qualified to sympathize with us in our afflictions, and to whom we may look for help in trials and temptations. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."-(Charles Box's Commentaries). SL

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 Commentary). BH

Let us therefore come boldly unto the throne of grace - "The throne of grace!" What a beautiful expression. A throne is the seat of a sovereign; a throne of grace is designed to represent a sovereign seated to dispense mercy and pardon. The illustration or comparison here may have been derived from the temple service. In that service God is represented as seated in the most holy place on the mercy seat. The high priest approaches that seat or throne of the divine majesty with the blood of the atonement to make intercession for the people, and to plead for pardon; see the notes on Hebrews 9:7-8. That scene was emblematic of heaven. God is seated on a throne of mercy. The great High Priest-[(the Lord Jesus Christ)] of the Christian calling, having shed his own blood to make expiation-[(Or, atonment)], 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. That we may obtain mercy - 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. Such is the assurance given us; and to this bold approach to the throne of grace all are freely invited.-(Barnes' Notes). BH

Come boldly denotes a feeling of confidence that we may have on account of such a sympthetic Intercessor. The Israelites came near the tabernacle or temple, relying on their high priest to officiate on their behalf, by making intercession for them before the mercyseat in the most holy place, which was a type of the throne of grace. Accordingly we as spiritual Israel may approach by faith unto this throne where Jesus is acting as our High Priest. Our prayers through Him will reach the ears of God, calling for grace or favor to help us in the time of need while in this world of temptation.-(E.M. Zerr's Commentary). SL

and-καὶ (kai)-and, also) find-εὕρωμεν (heuromen)-to find, obtain) grace-χάριν (charin)-grace, graciousness, favor) to help in- εἰς 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)).:

and find grace to help in time of need — Or, for a seasonable help; according to our respective necessities, as εις ευκαιρον βοηθειαν implies. The latter word properly signifies help obtained in consequence of crying aloud, or strong crying for it. Observe, reader, though every time may be properly termed 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 Commentary). BH

That we may obtain mercy — ινα λαβωμεν ελεον. That we may take mercy - that we may receive the pardon of all our sins; there is mercy for the taking. As Jesus Christ tasted death for every man, so every man may go to that propitiatory, and take the mercy that is suited to his degree of guilt. And find grace — Mercy refers to the pardon of sin, and being brought into the favour of God. Grace is that by which the soul is supported after it has received this mercy, and by which it is purified from all unrighteousness, and upheld in all trials and difficulties, and enabled to prove faithful unto death. To help in time of need. — εις ευκαιρον βοηθειαν. For a seasonable support; that is, support when necessary, and as necessary, and in due proportion to the necessity. The word βονθεια is properly rendered assistance, help, or support; but it is an assistance in consequence of the earnest cry of the person in distress, for the word signifies to run at the cry, θειν εις βοην, or επιβοηνθειν. So, even at the throne of grace, or great propitiatory, no help can be expected where there is no cry, and where there is no cry there is no felt necessity; for he that feels he is perishing will cry aloud for help, and to such a cry the compassionate High Priest will run; and the time of need is the time in which God will show mercy; nor will he ever delay it when it is necessary. We are not to cry to-day to be helped to-morrow, or at some indefinite time, or at the hour of death. We are to call for mercy and grace when we need them; and we are to expect to receive them when we call. This is a part of our liberty or boldness; we come up to the throne, and we call aloud for mercy, and God hears and dispenses the blessing we need.-(Adam Clarke Commentary). SL

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, θεμελιώσαι. 11 αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.

1 Peter 5:10-11

10 “But-δὲ (de)-but, yet) the-Ὁ (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-αὐτῷ (auto)-to him) be glory-δόξα (doxa)-glory (as very apparent)), in a wide application:—dignity, glory(-ious), honour, praise, majesty, worship)) and-καὶ (kai)-and, also) *dominion-κράτος (kratos)-strength, power) for ever and ever-εἰς τοὺς αἰῶνας τῶν αἰώνων (eis aionas ton aionon)-to the ages of the ages, (i.e. 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
*καταρτίσαι (katartisai)-make perfect click: Hebrews 13:21
*στηρίξαι (sterixai)-stablish click: 2 Thessalonians 2:17
*G2311: (θεμελιώσαι-settle) click: Colossians 1:23 (τεθεμελιωμένοι-grounded)
*κράτος (kratos)-dominion click: Jude 1:25 // 1 Peter 4:11

Greek Interlinear:

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. To him be glory and dominion for ever and ever. Amen.

But-δὲ (de)-but, yet) the-Ὁ (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),:

Who hath called us — By the preaching of the Gospel. Unto his eternal glory — To the infinite felicity of the heavenly state. By Christ Jesus — Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendour of his own example.-(Adam Clarke Commentary). SL

The God of all grace — Of all mercy, compassion, and free, unmerited goodness; and the source of all those influences of the Holy Spirit, by which alone true spiritual light and life, peace, purity, and consolation, can be attained; who hath called — Invited; us unto his eternal glory — And not merely to behold, but to possess it; and hath sent us the invitation by [through] Christ Jesus`-(Benson Commentary). BH

But the God of all grace— That is, "The most merciful and gracious God." It is remarkable, that St. Paul has usually given God a title, according to the subject whereof he is treating. If he was treating of peace, then he was the God of peace; if of love, he was the God of love; if of grace, he was the God of grace. St. Peter has with like propriety styled him, the God of all grace, or favour; and the two favours which he particularly mentions are, the calling of these Gentiles to be Christians, and thereby raising them to the hope of eternal glory; and the delivering them from their present persecution: which deliverance they might expect would be shortly. They were to suffer for a little while, Hebrews 10:37. Wis 3:5. This life is short, compared with eternity; but they were to be delivered from their sufferings before death; for their enemies were to be destroyed speedily. Αυτος, he, or the same, is sometimes redundant; but here it seems to have a peculiar force and emphasis: "May he himself,—that same God of all favour, who hath called you to be Christians, fit, support, &c." The words here used, seem to be all taken from building; Καταρτισαι,- fit you to each other; as stones are hewn, cut, or polished, to make them fit one another: 1 Corinthians 1:10. Στηριξαι,- to support, and σθενωσαι,- to strengthen, as magnificent buildings are, with well-adjusted pillars: Romans 16:25. Θεμελιωσαι,- to lay the foundation, upon which the whole structure depends for its support and stability. In such apt words did St. Peter pray that these Christians might be established in their holy faith, and persevere to the end, that they might be saved!-(Thomas Coke Commentary). SL

‘the God of all grace’ -‘the giver of all grace’ (Knox); ‘the giver of every spiritual blessing’ (Wms). (1 Peter; 1:13; 4:10; 5:5) The God who gives ‘grace’ for every situation, the God who ensures that there never exists a hardship which is beyond our ability to endure ( 1Co_10:13 ; 2Co_12:9 ). ‘who called you to His eternal glory in Christ’ -This ‘calling’ was the first proof of His grace ( 2Th_2:14 ). 1. ‘to share in his eternal glory’ (Mon) 2. ‘in Christ’-The acceptance of the calling happens ‘in Christ’. The person who accepts the gospel message is baptized into Christ ( Gal_3:26, /27 ; Rom_6:1-4 . And the eternal glory is also in Christ. Reject Christ and you are rejecting eternal life ( Joh_8:24 ; Joh_14:6 ).-(Mark Dunagan). SL

Oh, I love that. The God of all grace, He has called you unto His eternal glory. Paul tells us that in the ages to come, He might be revealing unto you what is the "exceeding riches of his love and his kindness towards you in Christ Jesus" ( Ephesians 2:7 ). He's called you unto the eternal glory. Paul prayed for the Ephesians that they might know what is the hope of their calling. God has called you to eternal glory. He's called you to share His eternal kingdom with Him in that glorious kingdom, world without end; kingdom of righteousness and love and peace and blessing. Joy eternal.-(Chuck Smith). SL

God of all grace.- Since grace means the unmerited favor of God, it is fitting that all such favors should be attributed to Him. This is especially true since it pertains to the favor of saving mankind from his sins, when strict justice would demand that he be condemned. God alone through his Son has the power to bestow such a favor• on human beings. An item of this unmerited favor• is the calling of man into the eternal glory of serving God in this world and of enjoying His presence in the world to come. This call is made by Christ Jesus and the instrument with which it is accomplished is the Gospel.-(E.M. Zerr's Commentary). SL

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).:

After that ye have suffered a while - After you have suffered as long as he shall appoint. The Greek is, "having suffered a little," and may refer either to time or degree. In both respects the declaration concerning afflictions is true. They are short, compared with eternity; they are light, compared with the exceeding and eternal weight of glory. See the notes at 2 Corinthians 4:16-18. Make you perfect - By means of your trials. The tendency of affliction is to make us perfect. Stablish - The Greek word means "to set fast; to fix firmly; to render immovable," Luke 16:26; Luke 9:51; Luke 22:32; Romans 1:11; Romans 16:25; 1 Thessalonians 3:2, 1 Thessalonians 3:13, et al. Strengthen - Give you strength to bear all this. Settle you - Literally, found you, or establish you on a firm foundation - θεμελιώσες themeliōses. The allusion is to a house which is so firmly fixed on a foundation that it will not be moved by winds or floods. Compare the notes at Matthew 7:24 ff.-(Barnes' Notes on the Bible). BH

‘suffered for a little while’ -Eternity always places everything in the right perspective. Even the most intense suffering is only for a little while ( 2Co_4:17 ; Rom_8:18 ). . . ‘perfect’ -‘strengthen, complete, make one what he ought to be’ (Thayer p. 336). ‘Put into proper condition, make complete’ (Arndt p. 417). ‘The radical notion of the verb is, therefore, adjustment---the putting of all the parts into right relation and connection.’ (Vincent p. 671). ‘the focus is on their character. Through their suffering God will produce a fully restored… confirmed character in them.’ (Davids p. 195). ‘confirm’ -‘strengthen, make firm’ (Thayer p. 588) ( Luk_22:32 ; Rom_16:25 ; 1Th_3:2 ; 1Th_3:13 ; 2Th_2:17 ; 2Th_3:3 ; 2Pe_1:12 ; Rev_3:2 ). ‘Refers to fixity and immobility of those who rely on the Lord.’ (Woods p. 132). ‘strengthen’ -‘Shall perfect, that no defect remain in you: shall establish, that nothing may shake you: shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren.’ (Vincent p. 672). ‘establish’ -‘lit., shall ground you, shall give you a firm foundation’ (P.P. Comm. p. 209) 1. Even though they are suffering and will continue to suffer, God is already planning the good that such suffering will in the end accomplish. God allows bad things to happen, because God sees the tremendous good that could be accomplished if we continue to trust Him. 2. Grudem notes, ‘and we should add…that he will settle…them in any rightful place from which the suffering has wrongfully removed them. In sum: all loss will soon be made right, and that for eternity.’ (p. 198) 3. If we remain faithful God, we will lose absolutely nothing!-(Mark Dunagan). SL

"...Each verb has a distinct meaning. That for “make you perfect” implies, as in Luke 6:40; 1 Corinthians 1:10, restoring to completeness; that for “stablish,” as 2 Thessalonians 2:17; 2 Thessalonians 3:3, the fixity of Christians; that for “strengthen” (not found elsewhere in the New Testament) giving power to resist attack. In “settle” (literally, to lay a foundation), as in Matthew 7:25, Luke 6:48, which may well have been in the Apostle’s thoughts, we have the idea of building up the spiritual life upon Christ as the one foundation (1 Corinthians 3:11).-(Cambridge BSC). BH

“After that ye have suffered a while.”- We grow by suffering. Only thus can God’s plan of conformity to Christ be carried out. But all is ordered of Him. He will not permit one trial too many. When His purpose is fulfilled we shall be perfected and stablished in His grace.-(Ironside's Notes). SL

After ye have suffered a little while ... A while should here be understood for "the whole of life," and not as indicating the short duration of the persecutions. In the relative sense, even a long life is but "a little while." Perfect ... This verb is the same that is used of "preparing" the earthly body for the incarnation of Christ in Hebrews 10:5-[(hast thou prepared)];[30] and is therefore strongly suggestive of other passages in the New Testament where total and absolute perfection is the obvious meaning, as in Matthew 5:48. However, there is another scriptural meaning of it. It is the "word for mending nets (Mark 1:19)-[(mending)] or setting a broken bone"[31] and this is the meaning that many commentators prefer. This writer cannot resist the conviction, however, that "the absolute perfection of Christians in Christ" is what this speaks of. The very proximity of the phrase "in Christ" seems to suggest this. For discussion of the whole theology of perfection, see in my Commentary on Galatians, Ephesians, Philippians, and Colossians, pp. 130-133. Taking the word in the other sense also yields some very beautiful thoughts, as in Barclay, who understood it to mean "restore," as Moffatt translated it.-(Coffman Commentaries). SL

After that ye have suffered a while.- The last word is used in a comparative sense, and has the same thought as Paul's remarks in 2Co 4:17 and Rom 8:18. The last part of the verse is a wish on behalf of the brethren for certain blessings to be given to them by the God of all grace. Perfect means to be complete in Christ; stablish denotes being confirmed in the faith; strengthen is general and means to enable them to be strong in the Lord; to settle signifies giving one a firm and definite position in the service of Christ.-(E.M. Zerr's Commentary). SL

“after that ye have suffered a while” - Comments - We do not like the word “suffer.” But it is often the times of trials coupled with our patience endurance the effects the most change in us. It may be in the long discipline of obtaining a college degree, or it may be learning how to cope with a divorce or the loss of a loved one. However, in all of our efforts to behave ourselves in a godly manner when suffering, we find ourselves becoming a strong person.-(Gary H. Everett's Study Notes). SL

To him-αὐτῷ (auto)-to him) be glory-δόξα (doxa)-glory (as very apparent)), in a wide application:—dignity, glory(-ious), honour, praise, majesty, worship)) and-καὶ (kai)-and, also) dominion-κράτος (kratos)-strength, power) for ever and ever-εἰς τοὺς αἰῶνας τῶν αἰώνων (eis aionas ton aionon)-to the ages of the ages, (i.e. 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)).:

“To Him be glory and dominion for ever and ever.” The victory will be His at last. All evil will be put down; Satan will be shut up in his eternal prison-house. Suffering then will be only a memory, and God will be glorified in all His saints, and His dominion established over all the universe.-(Ironside's Notes). SL

The antecedent of him is the "God of all grace" in the preceding verse. Glory means honor and respect, and dominion has the idea of authority and rulership. Peter ascribes these qualities to God and declares they are to belong to Him for ever. For the meaning of amen see the comments at Rom 16:24 in the first volume of the New Testament Commentary.-(E.M. Zerr's Commentary). SL

"This is the true consolation in trouble, to extol the power of God."[35] If God indeed has the dominion for ever and ever, the Christian may safely rest his case in God.-(Coffman Commentaries). SL

To him — The God of all grace, be glory - all honour and praise be ascribed, and dominion - the government of heaven, earth, and hell, for ever - through time, and ever - through eternity. Amen - so be it, so let it be, and so it shall be. Amen and Amen!-(Adam Clarke Commentary). SL

(2 Timothy 3:16-17)

16 "All Scripture is given by inspiration of God-θεόπνευστος (theopneustos)-God-breathed), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 That the man of God may be perfect-ἄρτιος (artios)-fitted, perfected, fully ready, (by implication) complete:—perfect)), thoroughly furnished-ἐξηρτισμένος (exertismenos)-to fit out, (i.e. to furnish perfectly, equip completely)) unto all good works-ἔργον (ergon)-work, deed, doing, labour, (by implication: an act))."

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EPHESIANS 2:8-9

ROMANS 3:21-24

EPHESIANS 2:4-7

ROMANS 5:1-2

EPHESIANS 1:3-8

EPHESIANS 6:24

TITUS 3:3-8

HEBREWS 4:14-16

1 PETER 5:10-11

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