OUR
FORGIVENESS

U-098_edited_edited.png
U-098_edited_edited_edited_edited_edited
U-098_edited_edited_edited.png

...step by step

U-098_edited_edited_edited_edited.png
U-079_edited.png

Justification 
& 
Sanctification

U-079_edited_edited.png

 

 

Beloved of the Lord;

Remember: “Because it is written, Be ye-γένεσθε (genesthe)-to become) holy; for I am-εἰμι (eimi)-to be, to be present) holy.” 

-(1 Peter 1:16)

 

  • Be ye-γένεσθε: Verb, Second-Aorist, Middle-Deponent, Imperative, 2nd Person, Plural: ["be-ye-becoming!"]

  • am-εἰμι: Verb, Present, (No voice stated), Indicative, 1st Person, Singular: ["AM"]

1. Justification

2. Sanctification

U-184_edited_edited_edited_edited.png
P-094_edited.png
U-184_edited_edited_edited_edited_edited
U-184_edited_edited_edited_edited_edited
U-184_edited_edited_edited_edited_edited

 

 

Justification & Sactification

 

 

 

Authorized Version 1611 [Punctuation / Italics]

&

King James Bible 1769 [Spelling]

Concordance / Lexicon:

  • Analytical Concordance to the Bible: Robert Young, 1880.

  • The New Strong's Exhaustive Concordance of the Bible.

  • Thayer's Greek Lexicon.

  • Friberg Analytical Greek Lexicon

  • Gingrich, Greek New Testament Lexicon

  • Danker, Greek New Testament Lexicon

Greek Text:

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

Key:

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

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

Commentaries:

  • StudyLight.org: SL (click on to see commentary page)

  • BibleHub.com: BH (click on to see commentary page)

Greek Interlinear:

Justification

Scrivener's Textus Receptus 1894
23 οὐκ ἐγράφη δὲ δι’ αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ· 24 ἀλλὰ καὶ δι’ ἡμᾶς, οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν, 25 ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν, καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.

Romans 4:23-25 (read verses: 16-22)

23 “Now it was not written for his sake alone, that it was imputed to him:  24 But-ἀλλὰ (alla)-but) for-δι (di)-because of, on account of, for the sake of) us-ἡμᾶς (hemas)-us) also-καὶ (kai)-also), to whom-οἷς (hois)-to whom) it shall be-μέλλει (mellei)-to be about to, (through the idea of expectation); to intend, i.e. be about to be)) *imputed-λογίζεσθαι (logizesthai)-to count, account, reckon), if we believe-πιστεύουσιν (pisteuousin)-to adhere to, trust, put trust in, rely on) on-ἐπὶ (epi)-on) *him that raised up-ἐγείραντα (egeiranta)-to raise or rouse up) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)) our-ἡμῶν (hemon)-of us) Lord-κύριον (Kurion)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) from-ἐκ (ek)-out of, from) the dead-νεκρῶν (nekron)-dead), 25 Who-ὃς (hos)-who) *was delivered-παρεδόθη (paredothe)-to give over to or alongside of, (properly: to give into the hands (of another)) for-διὰ (dia)-because of, on account of, for the sake of) our-ἡμῶν (hemon)-of us) *offences-παραπτώματα (paraptomata)-a falling aside or away, (i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)), and-καὶ (kai)-and, also) *was raised again-ἠγέρθη (egerthe)-to raise up) for-διὰ (dia)-because of, on account of, for the sake of) our-ἡμῶν (hemon)-of us) *justification-δικαίωσιν (dikaiosin)-a setting right)."

 

  • *example of G3049: λογίζεσθαι-imputed click: Romans 4:3  (ἐλογίσθη-it was counted) 

  • *example of Greek word: ἐγείραντα (egeiranta)-him that raised up click: 1 Peter 1:21 (that raised up)

  • *example of Greek word: παρεδόθη (paredothe)-was delivered click: Luke 10:22 (are delivered)

  • *example of Greek word: παραπτώματα (paraptomata)-offences click: 2 Corinthians 5:19 (trespasses)

  • *example of Greek word: ἠγέρθη (egerthe)-was raised again click: Romans 6:4 (was raised up)

  • *example of Greek word: δικαίωσιν (dikaiosin)-justification click: Romans 5:18

  • it was written-ἐγράφη: Verb, Second-Aorist, Passive, Indicative, 3rd Person, Singular: Now ["WAS-WRITten"//"it was-written"] not for his sake alone, that

  • it was imputed-ἐλογίσθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["it-IS-accountED"//"it-is-reckoned"] to him: But for us also, to whom

  • it shall be-μέλλει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["it-IS-beING-ABOUT"] 

  • imputed-λογίζεσθαι: Verb, Present, Passive, Infinitive: ["TO-BE-beING-accountED"], 

  • if we believe-πιστεύουσιν: Verb, Present, Active, Participle, Dative, Plural, Masculine: ["ones-BELIEVING"] on

  • him that raised up-ἐγείραντα: Verb, Aorist, Active, Participle, Accusative, Singular, Masculine: ["One-ROUSing"] Jesus our Lord from the dead,   Who

  • was delivered-παρεδόθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["WAS-BESIDE-GIVEN"//"was-given-up"] for our offences, and

  • was raised again-ἠγέρθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["WAS-ROUSED"] for our justification.

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

    But for us also - For our use; (compare Romans 15:41 Corinthians 10:11), that we might have an example of the way in which people may be accepted of God. It is recorded for our encouragement and imitation, to show that we may in a similar manner be accepted and saved.-(Barnes' Notes). BH

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

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

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

 

Hebrews 4-23.jpg
523a1c8fd104b7d13426197a59f30163 (1)_edited.png

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

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

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

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

    The death of Christ is the proper cause of justification, or means of atonement, according to St. Paul; the resurrection of Christ is only the mediate or secondary cause of it. The atoning efficacy lay in His death, but the proof of that efficacy—the proof that it was really the Messiah who died—was to be seen in the Resurrection. The Resurrection, therefore, gave the greatest impulse to faith in the atoning efficacy of the death upon the cross, and in this way helped to bring about justification. Comp. especially  1Corinthians 15:17, “If Christ be not raised, your faith is vain; ye are yet in your sins”—i.e., you have no guarantee that your sins have really been remitted; if the death of Christ had not been followed by His resurrection, the inference would have followed that it was merely the death of an ordinary man, and without any special saving efficacy.-(Ellicott's Commentary). BH

    Who was delivered - To death; compare the notes at Acts 2:23For our offences - On account of our crimes. He was delivered up to death in order to make expiation for our sins. And was raised again - From the dead. For our justification - On account of our justification. In order that we may be justified. The word "justification" here seems to be used in a large sense, to denote acceptance with God; including not merely the formal act by which God pardons sins, and by which we become reconciled to him, but also the completion of the work - the treatment of us as righteous, and raising us up to a state of glory. By the death of Christ an atonement is made for sin.-(Barnes' Notes on the Bible). BH

    Who was delivered for—"on account of." our offences—that is, in order to expiate them by His blood. and raised again for—"on account of," that is, in order to. our justification—As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.-(Jamieson Fausset Brown). BH

 

 

 

 

 

 

 

 

 

 

Scrivener's Textus Receptus 1894
17 εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματιθάνατος ἐβασίλευσε διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσι διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ18 ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτω καὶ δι’ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς19 ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί

Romans 5:17-19

17 For-γὰρ (gar)-for) if-εἰ (ei)-if) //by one man's-ἑνὸς (henos)-one) *offence-παραπτώματι (paraptomati)-a falling aside or away, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)) (Or, by one offence), death-θάνατος (thanatos)-death) *reigned-ἐβασίλευσε (ebasileuse)-to reign, be a king, (i.e. to rule)) by-διὰ (dia)-through, by means of) one-ἑνός (henos)-one), much-πολλῷ (pollo)-much, many) more-μᾶλλον (mallon)-more, rather, (i.e. more (surely), more (certainly)) they which receive-λαμβάνοντες (lambanontes)-to take, receive) abundance-περισσείαν (perisseian)- over-abundance) of-τῆς (tes)-of the) grace-χάριτος (charitos)-grace, graciousness, favour) and-καὶ (kai)-and, also) of the-τῆς (tes)-of the) *gift-δωρεᾶς (doreas)-a free gift, present) of-τῆς (tes)-of the) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice), *shall reign-βασιλεύσουσι (basileusousi)-to reign, be a king, (i.e. to rule)) in-ἐν (en)-in) life-ζωῇ (zoe)-life) by-διὰ (dia)-through, by means of) one-ἑνὸς (henos)-one), 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)).  18 Therefore-ἄρα οὖν (ara oun)-so then, now therefore) as-ὡς (hos)-as, even as) //by-δι (di)-through, by means of, (a primary preposition denoting the channel of an act)) the offence-παραπτώματος (paraptomatos)-a falling aside or away, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)) of one-ἑνὸς (henos)-one (a primary numeral) (Or, by one offence), judgment came upon-εἰς (eis)-into, towards) all-πάντας (pantas)-all) men-ἀνθρώπους (anthropous)-a human being, whether male or female) to-εἰς (eis)-into, towards) *condemnation-κατάκριμα (katakrima)-a judgment against (any one), (i.e. damnatory sentence, condemnation))even-καὶ (kai)-even) so-οὕτω (houto)-thus, so) //by-δι (di)-through, by means of) the righteousness-δικαιώματος (dikaiomatos)-a a judicial sentence, (by implication: a statute or decision:—judgment, justification, ordinance, righteousness)) of one-ἑνὸς (henos)-one (a primary numeral)) (Or, by one righteousness), the free gift came upon-εἰς (eis)-into, towards) all-πάντας (pantas)-all) men-ἀνθρώπους (anthropous)-a human being, whether male or female) unto-εἰς (eis)-into, unto, towards) *justification-δικαίωσιν (dikaiosin)-a setting right) of life-ζωῆς (zoes)-life). 19 For-γὰρ (gar)-for) as-ὥσπερ (hosper)-just as, even as) by-διὰ (dia)-through, by means of) one-ἑνὸς (henos)-one (a primary numeral) man's-ἀνθρώπου (anthropou)-a man, a human being) disobedience-παρακοῆς (parakoes)-a hearing amiss, lack of attention) many-πολλοί (polloi)-much, many) were made-κατεστάθησαν (katestathesan)-to set down, to place down, (equivalent to: to declare, show to be, constitute)) *sinners-ἁμαρτωλοὶ (hamartoloi)-sinner, sinful, erring one): so-οὕτως καὶ (houtos kai)-thus also) by-διὰ (dia)-through, by means of) the-τῆς (tes)-the) *obedience-ὑπακοῆς (hupakoes)-hearkening, submissively, obedience, (i.e. (by implication) compliance or submission:—obedience, (make) obedient, obey(-ing)) of-τοῦ (tou)-of the) one-ἑνὸς (henos)-one (a primary numeral), shall many-πολλοί (polloi)-much, many) be made-κατασταθήσονται (katastathesontai)-to set down, to place down, (equivalent to to declare, show to be, constitute)) *righteous-δίκαιοι (dikaioi)-right, righteous, just).

 

  • *example of Greek word: παραπτώματι (paraptomati)-offence click: Galatians 6:1 (fault)

  • *example of Greek word: ἐβασίλευσε (ebasileuse)-reigned click: Romans 5:14 

  • *example of Greek word: δωρεᾶς (doreas)-gift click: Ephesians 4:7 

  • *example of Greek word: βασιλεύσουσι (basileusousi)-shall reign click: Revelation 22:5 

  • *example of G2631: κατάκριμα-condemnation click: Romans 8:1 (κατάκριμα-condemnation)

  • *example of Greek word: δικαίωσιν (dikaiosin)-justification click: Romans 4:25

  • *example of Greek word: ἁμαρτωλοὶ (hamartoloi)-sinners click: Mark 2:15

  • *example of Greek word: ὑπακοῆς (hupakoes)-obedience click: Romans 6:16 (of obedience)

  • *example of Greek word: δίκαιοι (dikaioi)-righteous click: Matthew 13:43 

Romans 5-17.jpg
  • reigned-ἐβασίλευσε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: For if by one man's offence, death ["reigns"] by one, much more

  • they which receive-λαμβάνοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["obtaining"] abundance of grace and of the gift of righteousness,

  • shall reign-βασιλεύσουσι: Verb, Future, Active, Indicative, 3rd Person, Plural: ["SHALL-BE-reignING"] in life by one, Jesus Christ. Therefore as by the offence of one, judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many

  • were made-κατεστάθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["were-constituted"] sinners: so by the obedience of one, many

  • shall be made-κατασταθήσονται: Verb, Future, Passive, Indicative, 3rd Person, Plural: ["shall-be-being-constituted"] righteous.

For-γὰρ (gar)-for) if-εἰ (ei)-if) //by one man's-ἑνὸς (henos)-one) offence-παραπτώματι (paraptomati)-a falling aside or away, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)) (Or, by one offence), death-θάνατος (thanatos)-death) reigned-ἐβασίλευσε (ebasileuse)-to reign, be a king, (i.e. to rule)) by-διὰ (dia)-through, by means of) one-ἑνός (henos)-one), much-πολλῷ (pollo)-much, many) more-μᾶλλον (mallon)-more, rather, (i.e. more (surely), more (certainly)) they which receive-λαμβάνοντες (lambanontes)-to take, receive) abundance-περισσείαν (perisseian)- over-abundance) of-τῆς (tes)-of the) grace-χάριτος (charitos)-grace, graciousness, favour) and-καὶ (kai)-and, also) of the-τῆς (tes)-of the) gift-δωρεᾶς (doreas)-a free gift, present) of-τῆς (tes)-of the) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice), shall reign-βασιλεύσουσι (basileusousi)-to reign, be a king, (i.e. to rule)) in-ἐν (en)-in) life-ζωῇ (zoe)-life) by-διὰ (dia)-through, by means of) one-ἑνὸς (henos)-one), 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)).:

    By one man's offence - Or, by one offence. Margin. The reading of the text is the more correct. "If, under the administration of a just and merciful Being, it has occurred, that by the offence of one, death hath exerted so wide a dominion; we have reason much more to expect under that administration, that they who are brought under his plan of saving mercy shall be brought under a dispensation of life." They which receive abundance of grace - The abundant favor; the mercy that shall counterbalance and surpass the evils introduced by the sin of Adam. That favor shall be more than sufficient to counterbalance all those evils. This is particularly true of the redeemed, of whom the apostle in this verse is speaking. The evils which they suffer in consequence of the sin of Adam bear no comparison with the mercies of eternal life that shall flow to them from the work of the Saviour. The gift of righteousness - This stands opposed to the evils introduced by Adam. As the effect of his sin was to produce condemnation, so here the gift of righteousness refers to the opposite, to pardon, to justification, to acceptance with God. To show that people were thus justified by the gospel, was the leading design of the apostle; and the argument here is, that if by one man's sin, death reigned over those who were under condemnation in consequence of it, we have much more reason to suppose that they who are delivered from sin by the death of Christ, and accepted of God, shall reign with him in life. Shall reign - The word "reign" is often applied to the condition of saints in heaven, 2 Timothy 2:12, "If we suffer, we shall also reign with him;" Revelation 5:10Revelation 20:6Revelation 22:5. It means that they shall be exalted to a glorious state of happiness in heaven; that they shall be triumphant over all their enemies; shall gain an ultimate victory; and shall partake with the Captain of their salvation in the splendors of his dominion above, Revelation 3:21Luke 22:30. In life - This stands opposed to the death that reigned as the consequence of the sin of Adam. It denotes complete freedom from condemnation; from temporal death; from sickness, pain, and sin. It is the usual expression to denote the complete bliss of the saints in glory; Note, John 3:36.-(Barnes' Notes). BH

    For, &c. — Here he shows the difference in respect of the consequence of those acts, or the different nature of the effects, that death came from one, life from the other; as if he had said, Moreover, there is another important article, in which the grace of the gospel exceeds the seeming severity which attended the imputation of guilt from our first father, Adam, namely, that, if by one man’s offence death reigned by one — Over all his posterity, as we observed above; they who receive — By faith, John 1:12; abundance of grace — An abundant measure of God’s love, of the influences of his Spirit, and the gift of righteousness, exhibited in the gospel; namely, those benefits which Christ, by his obedience unto death, has purchased for us; shall much more reign in life, by one — The great restorer and recoverer of his seed; Jesus Christ — That is, believers shall by him be brought to a much nobler and more excellent life than that from which Adam fell, and which they lost in him.-(Joseph Benson's Commentary). SL

    Death reigned by one - Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects. Shall reign in life - Those who receive, retain, and improve the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end.-(Adam Clarke Commentary). SL

    Much more they which receive, &c.— The abounding of grace here, is without all doubt the same as the grace of God which hath abounded to manyRomans 5:15 and the gift of righteousness or justification, is the same as the gift by the grace of one man, Jesus Christ, Romans 5:15. There, the grace and the gift are considered simply and absolutely,—as free to the many, or to all mankind: here, they are considered as received, or duly improved by some of the many, or some part of mankind, in order to their eternal happiness. Grace is the favour or good-will of the donor; the gift of justification is one of the great benefits that he has bestowed. Instead of reigned by one,—in life by one, we may read through one.-(Thomas Coke Commentary). SL

    

Therefore-ἄρα οὖν (ara oun)-so then, now therefore) as-ὡς (hos)-as, even as) //by-δι (di)-through, by means of, (a primary preposition denoting the channel of an act)) the offence-παραπτώματος (paraptomatos)-a falling aside or away, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)) of one-ἑνὸς (henos)-one (a primary numeral) (Or, by one offence), judgment came upon-εἰς (eis)-into, towards) all-πάντας (pantas)-all) men-ἀνθρώπους (anthropous)-a human being, whether male or female) to-εἰς (eis)-into, towards) condemnation-κατάκριμα (katakrima)-a judgment against (any one), (i.e. damnatory sentence, condemnation))even-καὶ (kai)-even) so-οὕτω (houto)-thus, so) //by-δι (di)-through, by means of) the righteousness-δικαιώματος (dikaiomatos)-a a judicial sentence, (by implication: a statute or decision:—judgment, justification, ordinance, righteousness)) of one-ἑνὸς (henos)-one (a primary numeral)) (Or, by one righteousness), the free gift came upon-εἰς (eis)-into, towards) all-πάντας (pantas)-all) men-ἀνθρώπους (anthropous)-a human being, whether male or female) unto-εἰς (eis)-into, unto, towards) justification-δικαίωσιν (dikaiosin)-a setting right) of life-ζωῆς (zoes)-life).:

    Therefore - Wherefore (Ἄρα οὖν ara oun). This is properly a summing up, a recapitulation of what had been stated in the previous verses. The apostle resumes the statement or proposition made in Romans 5:12, and after the intermediate explanation in the parenthesis Romans 5:13-17, in this verse and the following, sums up the whole subject. The explanation, therefore, of the previous verses is designed to convey the real meaning of Romans 5:18-19. Judgment came - This is not in the Greek, but it is evidently implied, and is stated in Romans 5:16. The meaning is, that all have been brought under the reign of death by one man. Upon all men - The whole race. This explains what is meant by "the many" in Romans 5:15By the righteousness of one - This stands opposed to the one offence of Adam, and must mean, therefore, the holiness, obedience, purity of the Redeemer. The sin of one man involved people in ruin; the obedience unto death of the other Philippians 2:8 restored them to the favor of God.-(Barnes' Notes). BH

    Therefore as by the offence of one,.... Or by one offence, as before, the guilt of which is imputed to, and judgment came upon all men to condemnation; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if "justification of life", means an adjudging to eternal life, as it certainly does, the judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it:-(Gill's Exposition). BH

    

    Therefore as by the offence of one,.... Or by one offence, as before, the guilt of which is imputed to, and judgment came upon all men to condemnation; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if "justification of life", means an adjudging to eternal life, as it certainly does, the judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it:-(Gill's Exposition). BH

For-γὰρ (gar)-for) as-ὥσπερ (hosper)-just as, even as) by-διὰ (dia)-through, by means of) one-ἑνὸς (henos)-one (a primary numeral) man's-ἀνθρώπου (anthropou)-a man, a human being) disobedience-παρακοῆς (parakoes)-a hearing amiss, lack of attention) many-πολλοί (polloi)-much, many) were made-κατεστάθησαν (katestathesan)-to set down, to place down, (equivalent to: to declare, show to be, constitute)) sinners-ἁμαρτωλοὶ (hamartoloi)-sinner, sinful, erring one): so-οὕτως καὶ (houtos kai)-thus also) by-διὰ (dia)-through, by means of) the-τῆς (tes)-the) obedience-ὑπακοῆς (hupakoes)-hearkening, submissively, obedience, (i.e. (by implication) compliance or submission:—obedience, (make) obedient, obey(-ing)) of-τοῦ (tou)-of the) one-ἑνὸς (henos)-one (a primary numeral), shall many-πολλοί (polloi)-much, many) be made-κατασταθήσονται (katastathesontai)-to set down, to place down, (equivalent to to declare, show to be, constitute)) righteous-δίκαιοι (dikaioi)-right, righteous, just).:

    For ... - This verse is not a mere repetition of the former, but it is an explanation. By the former statements it might perhaps be inferred that people were condemned without any guilt or blame of theirs. The apostle in this verse guards against this, and affirms that they are in fact sinners. He affirms that those who are sinners are condemned, and that the sufferings brought in on account of the sin of Adam, are introduced because many were made sinners. Sinners - Transgressors; those who deserve to be punished. It does not mean those who are condemned for the sin of another; but those who are violators of the Law of God. All who are condemned are sinners. They are not innocent persons condemned for the crime of another. People may be involved in the consequences of the sins of others without being to blame. The consequences of the crimes of a murderer, a drunkard, a pirate may pass over from them, and affect thousands, and overwhelm them in ruin. But this does not prove that they are blameworthy. In the divine administration none are regarded as guilty who are not guilty; none are condemned who do not deserve to be condemned. All who sink to hell are sinners. By the obedience of one - Of Christ. This stands opposed to the disobedience of Adam, and evidently includes the entire work of the Redeemer which has a bearing on the salvation of people; Philippians 2:8, "He ...became obedient unto death."-(Barnes' Notes). BH

    made sinners … made righteous] Better, constituted, “put into a position” of guilt and righteousness respectively. Here the whole context points to not a moral change but a legal standing. In Adam “the many” became, in the eye of the Law, guilty; in Christ “the many” shall become, in the eye of the same Law, righteous. In other words, they shall be justified.—“Shall be made:”—the future refers to the succession of believers. The justification of all was, ideally, complete already; but, actually, it would await the times of individual believing.—“Many:”—lit., in both cases, “the many.”-(Cambridge BSC). BH

    Were made (κατεστάθησαν) See on James 3:6. Used elsewhere by Paul only at Titus 1:5[(ordain)], in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See Matthew 24:25; 

Acts 6:3 [(we may appoint)]Acts 7:10[(he made)]Hebrews 5:1[(is ordained)], etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Acts 17:15[(conducted)]. From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. So 2 Peter 1:8[(they make)]James 4:4[(is)]James 3:6[(is)]. The exact meaning in this passage is disputed. The following are the principal explanations: 1. Set down in a declarative sense; declared to be. 2. Placed in the category of sinners because of a vital connection with the first tranegressor. 3. Became sinners; were made. This last harmonizes with sinned in Romans 5:12. The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained.-(Vincent's Word Studies). BH

TITUS 3-3.jpg
TITUS 3-3.jpg

 

 

 

 

 

 

 

 

 

 

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 that the kindness-χρηστότης (chrestones)-beneficence, goodness, benignity) and //love (Or, pitie) of God our Saviour-σωτῆρος (soteros)-a saviour, preserver) toward man-φιλανθρωπία (philanthropia)-love of mankind, (i.e. benevolence, kindness, generosity)) appeared-ἐπεφάνη (epephane)-to shine upon, give light, (to shine upon, i.e. become (literally) visible or (figuratively) known:—appear, give light)), 5 Not-οὐκ (ouk)-no, not) by-ἐξ (ex)-out of) works-ἔργων (ergon)-work, deed, doing, labour) of-ἐν (en)-in) *righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act)) which-ὧν (on)-which) we-ἡμεῖς (hemeis)-we, us) have done-ἐποιήσαμεν (epoiesamen)-to do, (i.e. to:—do, perform, accomplish)), but-ἀλλὰ (alla)-but) according to-κατὰ (kata)-according to, in accordance with) his-αὐτοῦ (autou)-of him) *mercy-ἔλεον (eleon)-kindness, beneficence, compassion (human or divine, especially active):—(+ tender) mercy)) *he saved-ἔσωσεν (esosen)-to save, keep sound, (i.e. deliver or protect; (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 by-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous)) his-ἐκείνου (ekeinou)-his) grace-χάριτι (chariti)-grace, graciousness, good-will, loving-kindness, favor), we should be made-γενώμεθα (genometha)-to become) heirs-κληρονόμοι (kleronomoi)-one who receives a lot or portion) according to-κατ (kat)-according to) *the hope-ἐλπίδα (elpida)-hope, (expectation (abstractly or concretely) or confidence:—faith, hope)) *of eternal-αἰωνίου (aioniou)-age lasting, everlasting, for ever) life-ζωῆς (zoes)-life, (i.e. life after the resurrection)). 8 This is a faithful-Πιστὸς (pistos)-faithful, steady) saying, and these things I will-βούλομαί (boulomai)-to "will," i.e. (reflexively) be willing:—be disposed, minded, intend) that 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: ἐπιθυμίαις (epithumiais)-lusts click: 1 Peter 4:2

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

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

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

  • *example of Greek word: ἔσωσεν (esosen)-he saved click: Mark 15:31

  • *example of G3067: (λουτροῦ-the washing)