KJV: What shall we say then? Shall we continue in sin, that grace may abound?
YLT: What, then, shall we say? shall we continue in the sin that the grace may abound?
Darby: What then shall we say? Should we continue in sin that grace may abound?
ASV: What shall we say then? Shall we continue in sin, that grace may abound?
| ἐροῦμεν | will we say |
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Parse: Verb, Future Indicative Active, 1st Person Plural Root: λέγω Sense: to utter, speak, say. |
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| ἐπιμένωμεν | Shall we continue |
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Parse: Verb, Present Subjunctive Active, 1st Person Plural Root: ἐπιμένω Sense: to stay at or with, to tarry still, still to abide, to continue, remain. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἁμαρτίᾳ | in sin |
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Parse: Noun, Dative Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| χάρις | grace |
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Parse: Noun, Nominative Feminine Singular Root: χάρις Sense: grace. |
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| πλεονάσῃ | may abound |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: πλεονάζω Sense: to superabound. |
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Greek Commentary for Romans 6:1
“A debater‘s phrase” (Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace. [source]
Present active deliberative subjunctive of επιμενω epimenō old verb to tarry as in Ephesus (1 Corinthians 16:8) with locative case. The practice of sin as a habit (present tense) is here raised. That grace may abound (ινα η χαρις πτεονασηι hina hē charis pteonasēi). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (μη γενοιτο mē genoito) and yet Paul faced it. There are occasionally so-called pietists who actually think that God‘s pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther). [source]
Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (μη γενοιτο mē genoito) and yet Paul faced it. There are occasionally so-called pietists who actually think that God‘s pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther). [source]
“A transition-expression and a debater's phrase” (Morison). The use of this phrase points to Paul's training in the Rabbinical schools, where questions were propounded and the students encouraged to debate, objections being suddenly interposed and answered. [source]
The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philemon 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. So better here, persist. [source]
Reverse Greek Commentary Search for Romans 6:1
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Grace. Same root as χαιρω chairō (rejoice) and χαριτοω charitoō in Luke 1:28. To find favour is a common O.T. phrase. Χαρις Charis is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luke 4:22, growing grace, Ephesians 4:29, with grace, Colossians 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Acts 20:24) in contrast with law or works (John 1:16). Gratitude is expressed also (Luke 6:32), especially to God (Romans 6:17). [source]
A few authorities omit, and read whosoever committeth sin is a bond-servant. Compare Romans 6:17, Romans 6:20. [source]
Here the paratactic και kai is like the transitional ουν oun (then). What then? Argumentative ουν oun like Paul‘s τι ουν ti oun in Romans 6:15. Quid ergo? Art thou Elijah? The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Malachi 4:5. In Mark 9:11. Jesus will identify John with the Elijah of Malachi‘s prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. He saith Vivid dramatic present. I am not Short and blunt denial. Art thou the prophet? “The prophet art thou?” This question followed naturally the previous denials. Moses (Deuteronomy 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts 3:22; Acts 7:37), but the Jews thought him another forerunner of the Messiah (John 7:40). It is not clear in John 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark 8:28; Matthew 16:14). And he answered First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομαι apokrinomai to give a decision from myself, to reply. No Shortest possible denial. [source]
Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης alēthēs See also John 8:40, John 8:44, John 8:45. And the truth shall make you free Future active indicative of ελευτεροω eleutheroō old verb from ελευτερος eleutheros (from ερχομαι erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [source]
The Western class omits της αμαρτιας tēs hamartias (sin), but that is the idea anyhow. Note the use of ποιων poiōn (present active participle, continuous habit or practice), not ποιησας poiēsas (aorist active participle for single act), precisely as in 1 John 3:4-8. Note also John 3:21 for ο ποιων την αλητειαν ho poiōn tēn alētheian (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (Memor. IV. 5. 3). So Paul clearly in Romans 6:17, Romans 6:20 “slaves of sin” (δουλοι της αμαρτιας douloi tēs hamartias). [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
An important addition, because it refers to the newness of life which issues from the rising with Christ. See Romans 6:3, Romans 6:11, Romans 6:13, Romans 6:22. [source]
Participation of the believer's sanctified life with the life of Christ rather than participation in future glory, which is not the point emphasized. Compare Romans 6:11. [source]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
From ὄψον cookedmeat, and later, generally, provisions. At Athens especially fish. Hence ὀψώνιον is primarily provision-money, and is used of supplies for an army, see 1 Corinthians 9:7. The figure of Romans 6:13is carried out: Sin, as a Lord to whom they tender weapons and who pays wages. [source]
The word is used from the earliest times of tools or instruments generally. In Homer of a ship's tackle, smith's tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (John 18:3; 2 Corinthians 6:7; 2 Corinthians 10:4). Here probably with the same meaning, the conception being that of sin and righteousness as respectively rulers of opposing sovereignties (compare reign, Romans 6:12, and have dominion, Romans 6:14), and enlisting men in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness. [source]
Literal, thus according with members, Romans 6:13. [source]
The true reading is ἔχωμεν letus have; but it is difficult if not impossible to explain it. Godet says: “No exegete has been able satisfactorily to account for this imperative suddenly occurring in the midst of a didactic development.” Some explain as a concessive subjunctive, we may have; but the use of this in independent sentences is doubtful. Others give the deliberative sense, shall we have; but this occurs only in doubtful questions, as Romans 6:1. A similar instance is found Hebrews 12:28. “Let us have grace,” where the indicative might naturally be expected. Compare also the disputed reading, let us bear, 1 Corinthians 15:49, and see note there. [source]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
See Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30. The phrase anticipates an objection or proposes an inference. It is used by Paul only, and by him only in this Epistle and in its argumentative portions. It is not found in the last five chapters, which are hortatory. [source]
Rev., after the manner of men; i.e., I use a mode of speech drawn from human affairs. The phrase is thrown in apologetically, under a sense that the mode of speech is unworthy of the subject. Morison aptly paraphrases: “When I ask the question, 'Is God unjust who inflicteth wrath?' I am deeply conscious that I am using language which is intrinsically improper when applied to God. But in condescension to human weakness I transfer to Him language which it is customary for men to employ when referring to human relationships.” Compare 1 Corinthians 9:8; Romans 6:19. [source]
See on Romans 11:25. Rev., in some measure, qualifying I write, and referring to some passage in which he had spoken with especial plainness; as Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, Romans 14:13, Romans 14:15, Romans 14:20, etc. [source]
Living, in contrast with the slain Levitical offerings. Compare Romans 6:8, Romans 6:11. “How can the body become a sacrifice? Let the eye look on no evil, and it is a sacrifice. Let the tongue utter nothing base, and it is an offering. Let the hand work no sin, and it is a holocaust. But more, this suffices not, but besides we must actively exert ourselves for good; the hand giving alms, the mouth blessing them that curse us, the ear ever at leisure for listening to God” (Chrysostom). [source]
See on Romans 6:13. It is the technical term for presenting the Levitical victims and offerings. See Luke 2:22. In the Levitical sacrifices the offerer placed his offering so as to face the Most Holy Place, thus bringing it before the Lord. [source]
Literally, but regarded as the outward organ of the will. So, expressly, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Compare Romans 7:5, Romans 7:23. Hence the exhortation to glorify God in the body (1 Corinthians 6:20; compare Philemon 1:20; 2 Corinthians 4:10). So the body is called the body of sin (Romans 6:6; compare Colossians 2:11). In later Greek usage slaves were called σώματα bodiesSee Revelation 18:13. [source]
Why should the Revisers have retained the obsolete wot here, when they have rendered elsewhere, know ye not? See Romans 6:16; 1 Corinthians 3:16; 1 Corinthians 5:6, 1 Corinthians 6:2, etc. The phrase indicates that this cannot be thought of as true. [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul‘s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace. [source]
First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). [source]
In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. [source]
“By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι parastēsai). First aorist active infinitive of παριστημι paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Perfect active indicative, “has drawn nigh.” Vivid picture for day-break. Let us therefore cast off (αποτωμετα ουν apothōmetha oun). Aorist middle subjunctive (volitive) of αποτιτημι apotithēmi to put off from oneself “the works of darkness” (τα εργα του σκοτους ta erga tou skotous) as we do our night-clothes. Let us put on Aorist middle subjunctive (volitive) of ενδυω enduō to put on. For this same contrast between putting off The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
Aorist middle subjunctive (volitive) of ενδυω enduō to put on. For this same contrast between putting off The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see note on 1 Thessalonians 5:8; 2 Corinthians 6:7; Romans 6:13; Ephesians 6:13. [source]
Old comparative adverb from τολμηρως tolmērōs Most MSS. read τολμηροτερον tolmēroteron Only here in N.T. In some measure (απο μερους apo merous). Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.). As putting you again in remembrance Delicately put with ως hōs and επι epi in the verb, “as if calling back to mind again” This rare verb is here alone in the N.T. [source]
Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.). [source]
So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν Logikos is from λατρεια logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Paul is fond of this rhetorical question (Romans 4:1; Romans 6:1; Romans 7:7; Romans 8:31; Romans 9:14, Romans 9:30). [source]
The picture in baptism points two ways, backwards to Christ‘s death and burial and to our death to sin (Romans 6:1), forwards to Christ‘s resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul‘s majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality. [source]
See note on Galatians 2:20 for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when “we died to sin” (Romans 6:1). The body of sin (to sōma tēs hamartias). “The body of which sin has taken possession” (Sanday and Headlam), the body marked by sin. That so we should no longer be in bondage to sin Purpose clause with το σωμα της αμαρτιας tou and the present active infinitive of του μηκετι δουλευειν ημας τηι αμαρτιαι douleuō continue serving sin (as slaves). Adds “slavery” to living in sin (Romans 6:2). [source]
Perfect passive indicative of δικαιοω dikaioō stands justified, set free from, adding this great word to death and life of Romans 6:1, Romans 6:2. [source]
First aorist active deliberative subjunctive of αμαρτανω hamartanō “Shall we commit sin” (occasional acts of sin as opposed to the life of sin as raised by επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi in Romans 6:1)? Because (οτι hoti). The same reason as in Romans 6:1 and taken up from the very words in Romans 6:14. Surely, the objector says, we may take a night off now and then and sin a little bit “since we are under grace.” [source]
The same reason as in Romans 6:1 and taken up from the very words in Romans 6:14. Surely, the objector says, we may take a night off now and then and sin a little bit “since we are under grace.” [source]
Because of defective spiritual insight largely due to moral defects also. Servants to uncleanness (δουλα τηι ακαταρσιαι doula tēi akatharsiāi). Neuter plural form of δουλος doulos to agree with μελη melē (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. So now Now that you are born again in Christ. Paul uses twice again the same verb παριστημι paristēmi to present Servants to righteousness (εις αγιασμον doula tēi dikaiosunēi). Repeats the idea of Romans 6:18. Unto sanctification This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Romans 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1 Thessalonians 4:3; 1 Corinthians 1:30. Paul includes sanctification in his conception of the God-kind (Romans 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Romans 6:1-14), by slavery (Romans 6:15-23), and by marriage (Romans 7:1-6). [source]
Repeats the idea of Romans 6:18. [source]
This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Romans 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1 Thessalonians 4:3; 1 Corinthians 1:30. Paul includes sanctification in his conception of the God-kind (Romans 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Romans 6:1-14), by slavery (Romans 6:15-23), and by marriage (Romans 7:1-6). [source]
Same sense as in Romans 6:19 and Romans 7:18, Romans 7:25. The “flesh” is not inherently sinful, but is subject to sin. It is what Paul means by being “under the law.” He uses σαρχ sarx in a good many senses. [source]
Now that you are born again in Christ. Paul uses twice again the same verb παριστημι paristēmi to present Servants to righteousness (εις αγιασμον doula tēi dikaiosunēi). Repeats the idea of Romans 6:18. Unto sanctification This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Romans 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1 Thessalonians 4:3; 1 Corinthians 1:30. Paul includes sanctification in his conception of the God-kind (Romans 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Romans 6:1-14), by slavery (Romans 6:15-23), and by marriage (Romans 7:1-6). [source]
The word means what belongs to men, human. It occurs mostly in this epistle; once in Romans 6:19, meaning after the manner of men, popularly (see note). See James 3:7; 1 Peter 2:13; 1 Corinthians 2:4, 1 Corinthians 2:13; 1 Corinthians 4:3. It may mean here a temptation which is human, i.e., incident or common to man, as A.V., or, inferentially, a temptation adapted to human strength; such as man can bear, Rev. The words are added as an encouragement, to offset the warning “let him that thinketh,” etc. They are in danger and must watch, but the temptation will not be beyond their strength. [source]
The last three terms illustrate and exemplify the first - wisdom. The wisdom impersonated in Christ manifests itself as righteousness, sanctification, and redemption. For δικαιοσύνη righteousnesssee on Romans 1:17. For ἁγιασμός sanctificationsee on Romans 6:19. For ἀπολύτρωσις redemptionsee on Romans 3:24. [source]
See Romans 4:15; Romans 5:20; Romans 6:14; Chapter 7; Galatians 2:16; 3:1-5:4 for Paul‘s ideas here briefly expressed. In man‘s unrenewed state he cannot obey God‘s holy law. [source]
A sharp homethrust. Literally, “And these things (ταυτα tauta neuter plural) were ye (some of you).” The horror is shown by ταυτα tauta but by τινες tines Paul narrows the picture to some, not all. But that was in the past (ητε ēte imperfect indicative) like Romans 6:17. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. [source]
Απελευτερος Apeleutheros is an old word for a manumitted slave, ελευτερος eleutheros from ερχομαι erchomai to go and so go free, απ aṗ from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ‘s slave But Christ set us free from sin by paying the ransom Christ is thus the patronus of the libertus who owes everything to his patronus. He is no longer the slave of sin (Romans 6:6, Romans 6:18), but a slave to God (Romans 6:22). [source]
In the sphere of Christ Jesus the choice was made. This is God‘s wisdom. Who was made unto us wisdom from God (ος εγενητη σοπια ημιν απο τεου hos egenēthē sophia hēmin apo theou). Note εγενητη egenēthē became (first aorist passive and indicative), not ην ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” (δικαιοσυνη τε και αγιασμος και απολυτρωσις dikaiosunē te kai hagiasmos kai apolutrōsis), as is made plain by the use of τεκαικαι tė̇kai̇̇kai The three words (δικαιοσυνη αγιασμοσ απολυτρωσις dikaiosunēσοπια hagiasmosδικαιοσυνη apolutrōsis) are thus shown to be an epexegesis of απολυτρωσις sophia (Lightfoot). All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
Note εγενητη egenēthē became (first aorist passive and indicative), not ην ēn was, the Incarnation, Cross, and Resurrection. Christ is the wisdom of God (1 Corinthians 2:2.) “both righteousness and sanctification and redemption” All the treasures of wisdom and knowledge in Christ Jesus. We are made righteous, holy, and redeemed in Christ Jesus. Redemption comes here last for emphasis though the foundation of the other two. In Romans 1:17 we see clearly Paul‘s idea of the God kind of righteousness (αγιασμος dikaiosunē) in Christ. In Romans 3:24 we have Paul‘s conception of redemption (apolutrōsis setting free as a ransomed slave) in Christ. In Romans 6:19 we have Paul‘s notion of holiness or sanctification (hagiasmos) in Christ. These great theological terms will call for full discussion in Romans, but they must not be overlooked here. See also Acts 10:35; Acts 24:25; 1 Thessalonians 4:3-7; 1 Corinthians 1:2. [source]
Στρατεια Strateia (old word, in N.T. only here and 1 Timothy 1:18) is campaign and not army as some MSS. have But both στρατεια strateia and στρατια stratia occur in the papyri for the same word (Deissmann, Bible Studies, p. 181f.). For οπλα hopla (Latin arma) see note on 2 Corinthians 6:7; note on Romans 6:13; note on Romans 13:12. [source]
Offensive weapons (οπλων hoplōn) on the right, defensive on the left. See note on 1 Thessalonians 5:8; note on Ephesians 6:11 for Paul‘s description of the panoply of God and Romans 6:13 for the phrase “weapons of righteousness,” the only kind that will stand the strain. See also Book of Wisdom 5:18ff. [source]
The phrase only here. Comp. Galatians 2:20; Galatians 6:14; Romans 6:6. The line of thought as regards death to sin is the same as in Romans 6:2-7, Romans 6:11; as regards death to the law, the same as in Romans 7:1-6. [source]
d The question is, which of these two powers shall prevail. If the Spirit, then you are free men, no longer under the law. Comp. Romans 6:11, Romans 6:14. [source]
According to human analogy; reasoning as men would reason in ordinary affairs. The phrase is peculiar to Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11. Comp. ἀνθρώπινος asa man, Romans 6:19. [source]
With death to the law a new principle of life entered. For the phrase, see Romans 6:10, Romans 6:11. [source]
More correctly, were found: were discovered and shown to be. See Romans 6:10; 1 Corinthians 15:15; 2 Corinthians 5:3; Philemon 2:8; Philemon 3:9. [source]
Spiritually. Compare Colossians 2:13; Romans 6:11-14; Romans 8:10, Romans 8:11“What God wrought in Christ He wrought, ipso facto, in all who are united with Him” (Ellicott). [source]
See on Colossians 1:23. To abide by the flesh. Compare Romans 6:1; Romans 11:22, Romans 11:23. [source]
Old verb from σκοπος skopos (Phlippians 3:14). “Keep your eyes on me as goal.” Mark and follow, not avoid as in Romans 16:17. An ensample (τυπον tupon). Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [source]
Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [source]
See on Romans 6:13. The physical members, so far as they are employed in the service of sin. The word falls in with the allusions to bodily austerities in ch. 2. [source]
Morally, as Ephesians href="/desk/?q=eph+1:5&sr=1">Ephesians 1:5; Romans 6:11. In your sins ( ἐν τοῖς παραπτῶμασιν ) The best texts omit ἐν inand the dative is instrumental, through or by. Rev., through your trespasses. See on Matthew 6:14. [source]
The verb means to stay at or with ( ἐπί ). So Philemon 1:24, to abide by the flesh. See on Romans 6:1. The faith is not the gospel system (see on Acts 6:7), but the Colossians' faith in Christ. Your faith would be better. [source]
Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν en but even so παραπτωμασιν paraptōmasin (from παραπιπτω parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also. And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. Did he quicken together with him First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō to make alive First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
So B D, but Aleph A C have τυπους tupous (plural). The singular looks at the church as a whole, the plural as individuals like υμας humās Τυπος Tupos is an old word from τυπτω tuptō to strike, and so the mark of a blow, print as in John 20:25. Then the figure formed by the blow, image as in Acts 7:43. Then the mould or form (Romans 6:17; Acts 23:25). Then an example or pattern as in Acts 7:44, to be imitated as here, Philemon 3:17, etc. It was a great compliment for the church in Thessalonica to be already a model for believers in Macedonia and Achaia. Our word type for printers is this same word with one of its meanings. Note separate article with both Macedonia (τηι Μακεδονιαι tēi Makedoniāi) and Achaia (τηι Αχαιαι tēi Achaiāi) treated as separate provinces as they were. [source]
See on Romans 6:1. In lxx only Exodus 12:39. Ἁυτοῖς is neuter, referring to these things, 1 Timothy 4:15. A.V. in them is indefinite and ambiguous. Better, continue in these things. [source]
This use of often as an adjective appears in earlier English. So Chaucer: “Ofte sythes” or “tymes ofte,” many times. Shakespeare: “In which my often rumination wraps me in a most humorous sadness” (As you like it, IV. i. 19). And Ben Jonson:“The jolly wassal walks the often round.”The Forest, iii.Even Tennyson:“Wrench'd or broken limb - an often chanceIn those brain-stunning shocks and tourney-falls.”Gareth and Lynette. Πυκνός oftenvery common in Class. Originally, close, compact, comp. Lat. frequens. In this sense Luke href="/desk/?q=lu+5:33&sr=1">Luke 5:33; Acts 24:26. Ἁσθένεια weaknessinfirmity, only here in Pastorals. In the physical sense, as here, Luke 5:15; Luke 8:2; John 5:5; Galatians 4:13. In the ethic sense, Romans 6:19; Romans 8:26. [source]
(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
Lit. confessedly. N.T.oThe mystery of godliness ( τὸ τῆς εὐσεβείας μυστήριον )(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
Aorist active indicative of the late and rare (So 1 Timothy 5:19 and in Herond.) compound υπερπλεοναζω huperpleonazō (here alone in N.T.), in later ecclesiastical writers. The simplex πλεοναζω pleonazō Paul used in Romans 5:20; Romans 6:1 and the kindred υπερεπερισσευσεν hupereperisseusen used also with η χαρις hē charis Paul is fond of compounds with υπερ huper For “faith in Christ Jesus” see note on Galatians 3:26, for “faith and love in Christ Jesus” as here, see 2 Timothy 1:13. [source]
This is important also. Continue in these things (επιμενε αυτοις epimene autois). Present active imperative of επιμενω epimenō old and common verb to stay by the side of a person or thing. See note on Romans 6:1; Colossians 1:23. “Stay by them,” “stick to them,” “see them through.” “Stick to the business of framing your own life and your teaching on right lines” (Parry). Thou shalt save Future active of σωζω sōzō effective future, finally save. Cf. 1 Corinthians 9:27; John 10:9. [source]
Present active imperative of επιμενω epimenō old and common verb to stay by the side of a person or thing. See note on Romans 6:1; Colossians 1:23. “Stay by them,” “stick to them,” “see them through.” “Stick to the business of framing your own life and your teaching on right lines” (Parry). [source]
Comp. 1 Timothy 4:5. Set apart to noble and holy uses, as belonging to God. See on ἁγιασμός sanctification Romans 6:19. For ἅγιος holysee on 1 Timothy 5:10. [source]
Omit of the Gentiles. Comp. 1 Timothy 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching ( κηρύσσων ); but he nowhere calls himself διδάσκαλος ateacher, although he uses διδάσκειν toteach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses διδαχή teachingof matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11. [source]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν eucharistein opheilomen (2 Thessalonians 1:3). [source]
Rend. separated: denoting a condition realized in Christ's exaltation. Comp. Romans 6:10. [source]
Have true life; not limited to the future life. Comp. John 5:26; John 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; Romans 14:8; 1 John 4:9, and see on living God, Hebrews 3:12. [source]
See on Romans 6:19. [source]
Give peace a chase as if in a hunt. With all men Like Paul‘s use of διωκω diōkō with ειρηνην eirēnēn in Romans 14:19 and his to εχ υμων ex humōn (so far as proceeds from you) in Hebrews 12:18. This lesson the whole world needs including Christians. Sanctification Consecration as in 1 Thessalonians 4:7; Romans 6:19, etc. Without which Ablative case of the relative with χωρις chōris (post positive here). About seeing God compare Matthew 5:8 where we have καταροι katharoi f0). [source]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
Present active indicative of λατρευω latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια skia and εικων eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω chrēmatizō old verb (from χρημα chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω horaō and the volitive future of ποιεω poieō without ινα hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
Μελος Melos is old and common word for members of the human body (1 Corinthians 12:12, etc.; Romans 6:13, etc.). [source]
Rev., more strictly, having died. Used here only in the New Testament. The rendering of the verb can be given only in a clumsy way, having become off unto sin; not becoming separate from sins, but having ceased to exist as regards them. Compare Romans 6:18. [source]
Purpose clause with ινα hina and the first aorist active subjunctive of ζαω zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.). [source]
Reason for the exhortation.Hath ceased from sin (παυω pepautai hamartias). Perfect middle indicative of αμαρτιας pauō to make cease and the ablative singular αμαρτιαις hamartias but B reads the dative plural hamartiais (cf. Romans 6:1.). Temptation has lost its appeal and power with such a man. [source]
Perfect middle indicative of αμαρτιας pauō to make cease and the ablative singular αμαρτιαις hamartias but B reads the dative plural hamartiais (cf. Romans 6:1.). Temptation has lost its appeal and power with such a man. [source]
Second aorist active indicative of αναπερω anapherō common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ‘s body Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).Having died unto sins Second aorist middle participle of απογινομαι apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα hina and the first aorist active subjunctive of ζαω zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
Second aorist middle participle of απογινομαι apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα hina and the first aorist active subjunctive of ζαω zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
Direct middle first aorist imperative of οπλιζω hoplizō old verb from οπλον hoplon (weapon, John 18:3), in metaphorical sense, here only in N.T.With the same mind (την αυτην εννοιαν tēn autēn ennoian). Accusative of the thing (content), εννοιαν ennoian old word (from εν νους enυπογραμμος nous), putting in mind, thinking, will, in N.T. only here and Hebrews 4:12. “Here again Christus Patiens is our οτι hupogrammos ” (Bigg).For Reason for the exhortation.Hath ceased from sin (παυω pepautai hamartias). Perfect middle indicative of αμαρτιας pauō to make cease and the ablative singular αμαρτιαις hamartias but B reads the dative plural hamartiais (cf. Romans 6:1.). Temptation has lost its appeal and power with such a man. [source]
“Themselves slaves” of corruption and sin as Paul has it in Romans 6:20.Of whom (ωι hōi). Instrumental case, but it may mean “of what.”Is overcome Perfect passive indicative of ητταω hēttaō (from ηττων hēttōn less) old verb, in N.T. only here, 2 Peter 2:20; 2 Corinthians 12:13.Of the same (τουτωι toutōi). “By this one (or thing).”Is brought into bondage Perfect passive indicative of δουλοω douloō Like Paul again (Romans 6:16, Romans 6:18; Romans 8:21). [source]
Perfect passive indicative of ητταω hēttaō (from ηττων hēttōn less) old verb, in N.T. only here, 2 Peter 2:20; 2 Corinthians 12:13.Of the same (τουτωι toutōi). “By this one (or thing).”Is brought into bondage Perfect passive indicative of δουλοω douloō Like Paul again (Romans 6:16, Romans 6:18; Romans 8:21). [source]
Perfect passive indicative of δουλοω douloō Like Paul again (Romans 6:16, Romans 6:18; Romans 8:21). [source]
Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom. [source]
Present active participle of λαλεω laleō That is to say, Paul also wrote about the second coming of Christ, as is obviously true.Hard to be understood (δυσνοητα dusnoēta). Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.Unlearned Old word (alpha privative and μαντανω manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω strebloō old verb (from στρεβλος streblos twisted, στρεπω strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
This is the character of every offense against that which is right. Every breach of duty is a manifestation of sin. Compare 1 John 3:4, where sin is defined as ἀνομία lawlessnessand lawlessness as sin. See Romans 6:13. [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
God‘s seed, “the divine principle of life” (Vincent). Cf. John 1.And he cannot sin (και ου δυναται αμαρτανειν kai ou dunatai hamartanein). This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
“Men holding” (present active participle of κρατεω krateō).The teaching of Balaam (την διδαχην αλααμ tēn didachēn Balaam). Indeclinable substantive Balaam (Numbers 25:1-9; Numbers 31:15.). The point of likeness of these heretics with Balaam is here explained.Taught Balak Imperfect indicative of διδασκω didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν edidasken) of βαλλω ballō regular use with σκανδαλον skandalon (trap) like τιτημι σκανδαλον tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα phagein eidōlothuta). Second aorist active infinitive of εστιω esthiō and the verbal adjective (from ειδωλον eidōlon and τυω thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]
Imperfect indicative of διδασκω didaskō Balaam‘s habit, “as the prototype of all corrupt teachers” (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans 6:15). The use of the dative with διδασκω didaskō is a colloquialism rather than a Hebraism. Two accusatives often occur with διδασκω didaskō cast a stumbling-block Second aorist active infinitive (accusative case after εδιδασκεν edidasken) of βαλλω ballō regular use with σκανδαλον skandalon (trap) like τιτημι σκανδαλον tithēmi skandalon in Romans 14:13. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still).To eat things sacrificed to idols (παγειν ειδωλοτυτα phagein eidōlothuta). Second aorist active infinitive of εστιω esthiō and the verbal adjective (from ειδωλον eidōlon and τυω thuō), quoted here from Numbers 25:1., but in inverse order, repeated in other order in Revelation 2:20. See Acts 15:29; Acts 21:25; 1 Corinthians 8:1. for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways. [source]