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 Justification
&
Sanctification

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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

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Justification & Sanctification

 

 

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.

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

Commentaries:

  • StudyLight.org: SL (click)

  • BibleHub.com: BH (click)

Greek Interlinear:

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Justification

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Hebrews 4-23.jpg

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 ἡμῶνΔικαιωθέντες οὖν ἐκ πίστεως, εἰρήνην ἔχομεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦδι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ Θεοῦ.

Romans 4:23-25 & Romans 5:1-2  (read verses: 4:16-22)

23 Now it was not written for his sake alone, that *it was imputed-ἐλογίσθη (elogisthe)-to count, account, reckon) to him:  24 But-ἀλλὰ (alla)-but) for-δι (di)-on account of, for the sake of) us-ἡμᾶς (hemas)-us:—we) also-καὶ (kai)-even, also), to whom-οἷς (hois)-to whom) it shall be-μέλλει (mellei)-to be about to, (through the idea of expectation); to intend, i.e. be about to be)) *imputed-λογίζεσθαι (logizesthai)-to count, account, reckon), *if we believe-πιστεύουσιν (pisteuousin)-to adhere to, trust, rely on) on-ἐπὶ (epi)-on (with the accusative emphasizing motion or direction) *him that raised up-ἐγείραντα (egeiranta)-to raise or rouse up) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)) our-ἡμῶν (hemon)-of us) Lord-κύριον (Kurion)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) from-ἐκ (ek)-out of, from) the dead-νεκρῶν (nekron)-dead), 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)-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)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 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 this  grace-χάριν (charin)-grace, graciousness, favour, goodwill) wherein-ἐν ᾗ (en he)-in which) *we stand-ἑστήκαμεν (hestekamen)-to set, place), and *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 glory-δόξης (doxes)-glory) of God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity)).

Example of Greek word:

  • *ἐλογίσθη (elogisthe)-it was imputed click: Gal 3:6-(it was accounted)

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

  • *πιστεύουσιν (pisteuousin)-if we believe click: Joh 1:12-(that believe) // Gal 3:22-(that believe) 

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

  • *παρεδόθη (paredothe)-was delivered click: Luke 10:22 (are delivered)

  • *παραπτώματα (paraptomata)-offences click: 2 Cor 5:19-(trespasses) // Col 2:13-(trespasses)

  • *ἠγέρθη (egerthe)-was raised again click: Rom 6:4 (was raised up) // Luk 24:34-(is risen)

  • *δικαίωσιν (dikaiosin)-justification click: Romans 5:18

  • *Δικαιωθέντες (dikaiothentes)-being justified click: Romans 5:9 // Titus 3:7

  • *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)

Hebrews 4-23.jpg

Greek Interlinear:

  • 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-νεκρῶν: Adjective, Genitive, Plural, Masculine: ["OF-DEAD-ones"], 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 justificationTherefore

  • being justified-Δικαιωθέντες: Verb, Aorist, Passive, Participle, Nominative, Plural, Masculine: ["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

23  Now it was not written for his sake alone, that it was imputed to him: 24 But for vs also, to whome it shall bee imputed, if wee beleeue on him that raised vp Iesus our Lord from the dead, 25 Who was deliuered for our offences, and was raised againe for our iustification.

 

1769 KJV

23  Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

Commentaries:

 

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

    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

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

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

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

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

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

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
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  (read verses: 5:11-16)

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 (a primary numeral)), 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, (specially (Christian) justification:—righteousness), *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 (a primary numeral)), 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, therefore) as-ὡς (hos)-as, even as) //by-δι (di)-through, by means of) 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 (with the plural)) 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)-an equitable deed, (by implication) a statute or decision; a righteous act or deed) 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 (with the plural)) 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, verily) 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: Gal 6:1-(fault) // Rom 5:15-(through the offence)

  • *ἐβασίλευσε (ebasileuse)-reigned click: Romans 5:14 // Romans 5:21

  • *δωρεᾶς (doreas)-gift click: Ephesians 4:7 //  

  • *βασιλεύσουσι (basileusousi)-shall reign click: Revelation 22:5 

  • *G2631: (κατάκριμα-condemnation) click: Rom 8:1 (κατάκριμα-condemnation)

  • *G1345δικαιώματος-the righteousness click: Rev 19:8 (δικαιώματα-righteousness)

  • *δικαίωσιν (dikaiosin)-justification click: Romans 4:25

  • *ἁμαρτωλοὶ (hamartoloi)-sinners click: Mark 2:15 // Mat 9:10 // Luke 15:1

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

  • *δίκαιοι (dikaioi)-righteous click: Mat 13:43 // Mat 25:46 

Greek Interlinear:

  • 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.

Romans 5-17.jpg

Punctuation Comparison:

1611 AV

17  For if by one mans offence, death raigned by one, much more they which receiue abundance of grace and of the gift of righteousnes, shall reigne in life by one, Iesus Christ. 18 Therfore as by the offence of one, iudgment came vpon all men to condemnation: euen so by the righteousnes of one, the free gift came vpon all men vnto iustification of life. 19 For as by one mans disobedience many were made sinners: so by the obedience of one, shall many bee made righteous.

 

1769 KJV

17  For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 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. 18 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Commentaries:

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 (a primary numeral)), 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, (specially (Christian) justification:—righteousness), 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 (a primary numeral)), 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)).:

    "Trespass of the one: Is of course Adam’s sin, again note that condemnation came because of just one trespass. Let us resist the temptation to downplay sin or certain sins. For all practical purposes Adam and Eve sinned because they believed a lie (false doctrine) instead of the truth ( Gen_3:1 ff). And being deceived or misguided doesn’t make sin any less sinful ( 1Ti_2:14 ). "Death reigned through the one": The Calvinists assume that spiritual death reigned through Adam, because we all inherited the guilt of his sins. But if this is the case, then how are we to interpret the rest of the verse? If all have inherited Adam's guilt, why don't we all inherit the gift of righteousness through Christ? If all are sinners in Adam, then all must be saved in Christ. Death reigned through Adam, because all men made the choice to follow in his steps (5:12 "because all sinned"). Likewise those who receive the abundance of grace/gift of righteousness and spiritual life through Christ, are those that CHOSE IT ( Act_2:41 ).-(Mark Dunagan). SL

    Here the results are compared. The result of the transgression of the one, Adam, was that by him death entered the world and reigned over it. Now look at the result of the gift. Everyone who has received the gift of righteousness will reign in life. This is made possible by that other “One”, Jesus Christ. Someone who belongs to Him has passed from death into life.-(Kingcomments). SL

 

    A further contrast confronts us in verse 17. The condemnation and justification of the previous verse are what we may call the immediate effects. Immediately anyone comes under Adam he comes under condemnation. Immediately anyone comes under Christ he comes into justification. But what are the ultimate effects? The ultimate effect of Adam’s sin was to establish a universal reign of death over his posterity. The ultimate effect of Christ’s work of righteousness is to bring in for all who are His abundance of grace, and righteousness as a free gift, so that they may reign in life. Not only is life going to reign but we are going to reign in life. A most astounding thing surely! No wonder that the free gift is stated to go beyond the offence.-(Hole's Old and New Testament). 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. See Revelation 1:5Revelation 1:6Revelation 2:7Revelation 2:10Revelation 2:11Revelation 3:21.-(Clarke's Commentary). SL

  

Therefore-ἄρα οὖν (ara oun)-so then, therefore) as-ὡς (hos)-as, even as) //by-δι (di)-through, by means of) 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 (with the plural)) 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)-an equitable deed, (by implication) a statute or decision; a righteous act or deed)) 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 (with the plural)) 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)