raised
Christ died under our sins 1 Peter 2:24 ; 2 Corinthians 5:21 that He was raised and exalted to God's right hand, "now to appear in the presence of God for us" Hebrews 9:24 is the token that our sins are gone, that His work for us has the divine approbation and that we, for whom He suffered, are completely justified.
Verse Meaning
What did Paul mean when he spoke of the death and resurrection of Jesus? The NIV interprets the Greek proposition dia, which occurs twice in this verse, as "for," implying a prospective sense. The NASB translates it as having a retrospective sense: "because of." The retrospective sense is its usual significance rather than the rarer prospective sense, which we could render "with a view to." "Because of" is probably a clearer translation in view of the normal retrospective use of dia, its use in parallel statements here, and since it makes good sense here. Paul evidently meant Jesus underwent crucifixion because of our transgressions of God"s law (cf. Isaiah 53:11-12), and He experienced resurrection with a view to our justification. In other words, it seems best to understand the preposition in a retrospective sense in the first line and in a prospective sense in the second line. [1] God is the implied agent of the action (cf. Romans 3:25; Isaiah 53:12). [source][source][source]
"Christ being raised up, God announces to me, "Not only were your sins put away by Christ"s blood, so that you are justified from all things; but I have also raised up Christ; and you shall have your standing in Him. I have given you this faith in a Risen Christ, and announce to you that in Him alone now is your place and standing. Judgment is forever past for you, both as concerns your sin, and as concerns My demand that you have a standing of holiness and righteousness of your own before Me. All this is past. Christ is now your standing! He is your life and your righteousness; and you need nothing of your own forever. I made Christ to become sin on your behalf, identified Him with all that you were, in order that you might become the righteousness of God in Him."" [2][source]
"God"s entire redemptive plan is summarized in this final verse of chap4." [3][source]
Chapter4is a unit within Paul"s exposition of how God imputes His righteousness to sinners ( Romans 3:21 to Romans 5:21). It serves to show that justification has always come because of faith toward God and not because the sinner obeyed God"s law. This was true before Jesus Christ died as well as after. Faith is the only way by which anyone has ever received justification from God. Paul"s emphasis was on faith as the method of obtaining righteousness, not on the content of faith. [source][source][source]
"In chapter4 , Paul presented several irrefutable reasons why justification is by faith: (1) Since justification is a gift, it cannot be earned by works ( Romans 4:1-8). (2) Since Abraham was justified before he was circumcised, circumcision has no relationship to justification ( Romans 4:9-12). (3) Since Abraham was justified centuries before the Law, justification is not based on the Law ( Romans 4:13-17). (4) Abraham was justified because of his faith in God, not because of his works ( Romans 4:18-25)." [4][source]
Context Summary
Romans 4:16-25 - Following Abraham In Faith In God
Notice the remarkable alteration made by the r.v. in Romans 4:19. The a.v. suggests that Abraham refused to consider the physical disabilities which seemed to make the fulfillment of God's promise impossible; the r.v. says that he looked them all quietly in the face, as though taking into account all their significance and force. Then he looked to the promise; and after balancing one against the other, he decided absolutely and confidently that the Word of God must stand, however great and forbidding the difficulties in the way. He was fully persuaded that what God had promised he was able to perform.
Let us remember, then, that from the time we trust Christ-whatever may have been our present frailties and temptations-we are reckoned as righteous in the sight of God. Yes, and in addition, we may count on absolute deliverance from the power of sin. Do not look down, brooding over your weakness! Do not look back upon your past, strewn with failure! Look up to the living Christ! All the promises of God are yea and amen in Christ Jesus, 2 Corinthians 1:20. [source]
Chapter Summary: Romans 4
1Abraham's faith was credited to him as righteousness; 10before he was circumcised 13By faith only he and his seed received the promise 16Abraham is the father of all who believe 24Our faith also shall be credited to us as righteousness
Greek Commentary for Romans 4:25
For our justification [δια την δικαιωσιν ημων] The first clause The second δια dia is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ‘s claims. [source]
Raised again for our justification [] “But if the whole matter of the justification depends on what He has suffered for our offenses, we shall as certainly be justified or have our account made even, if He does not rise, as if He does. Doubtless the rising has an immense significance, when the justification is conceived to be the renewing of our moral nature in righteousness; for it is only by the rising that His incarnate life and glory are fully discovered, and the righteousness of God declared in His person in its true moral power. But in the other view of justification there is plainly enough nothing depending, as far as that is concerned, on His resurrection” (Bushnell). Compare Romans 6:4-13. [source]
Reverse Greek Commentary Search for Romans 4:25
Matthew 6:14Trespasses [παραπτώματα] The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6,2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1,Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15,Romans 5:17; Ephesians 2:1). [source]
Romans 6:17Was delivered unto you [εἱς δν παρεδόθητε] But this rendering is impossible. Render, as Rev., whereunto ye were delivered. For the verb, see on Romans 4:25. They had been handed over to the educative power of this form of teaching. [source]
Romans 3:20Be justified [δικαιωθήσεται] For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
-DIVIDER-
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
-DIVIDER-
Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
-DIVIDER-
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
-DIVIDER-
To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
-DIVIDER-
2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
-DIVIDER-
A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24,Romans 3:26,Romans 3:28,Romans 3:30; Romans 4:2; Romans 5:1,Romans 5:9; Galatians 2:16; Galatians 3:8,Galatians 3:11,Galatians 3:24; Titus 3:7. -DIVIDER-
-DIVIDER-
The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29,Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4,Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Romans 1:17A righteousness of God [δικαιοσυνη τεου] Subjective genitive, “a God kind of righteousness,” one that each must have and can obtain in no other way save “from faith unto faith” Is revealed (αποκαλυπτεται apokaluptetai). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν sōtērian (salvation), ευαγγελιον euaggelion (gospel), αποκαλυπτεται apokaluptetai (is revealed), δικαιοσυνη τεου dikaiosunē theou (righteousness of God), πιστις pistis (faith) and πιστευοντι pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (δικαιοσυνη dikaiosunē) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from δικαιος dikaios a righteous man, and that from δικη dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι deiknumi to show, to point out. Other allied words are δικαιοω dikaioō to declare or make δικαιος dikaios (Romans 3:24,Romans 3:26), δικαιωμα dikaiōma that which is deemed δικαιος dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις dikaiōsis the act of declaring δικαιος dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη Dikaiosunē and δικαιοω dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Romans 1:17Is revealed [αποκαλυπτεται] It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν sōtērian (salvation), ευαγγελιον euaggelion (gospel), αποκαλυπτεται apokaluptetai (is revealed), δικαιοσυνη τεου dikaiosunē theou (righteousness of God), πιστις pistis (faith) and πιστευοντι pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness It is an old word for quality from δικαιος dikaios a righteous man, and that from δικη dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι deiknumi to show, to point out. Other allied words are δικαιοω dikaioō to declare or make δικαιος dikaios (Romans 3:24,Romans 3:26), δικαιωμα dikaiōma that which is deemed δικαιος dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις dikaiōsis the act of declaring δικαιος dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη Dikaiosunē and δικαιοω dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Galatians 2:20I live; yet not I [ζῶ δὲ οὐκέτι ἐγώ] The semicolon after live in A.V. and Rev. should be removed. Rend: and it is no longer I that live, but Christ, etc. The new life of Christ followed his crucifixion, Romans 6:9-11. He who is crucified with Christ repeats this experience. He rises with Christ and shares his resurrection-life. The old man is crucified with Christ, and Christ is in him as the principle of his new life, Romans href="/desk/?q=ro+4:25&sr=1">Romans 4:25.“For God more bounteous was himself to giveTo make man able to uplift himself, Than if he only of himself had pardoned.”Dante, Paradiso, vii. 115-117 [source]
Galatians 2:16Justified [δικαιοῦται] See on Romans 3:20,Romans 3:26. The meaning to declare or pronounce righteous cannot be consistently carried through Paul's writings in the interest of a theological fiction of imputed righteousness. See, for example, Romans 4:25; 1 Corinthians 6:11; and all passages where the word is used to describe justification by works of the law, as here, Galatians 3:11; Galatians 5:4. If one is a real righteousness, founded upon his conformity to the law. Why is the righteousness of faith any less a real righteousness? [source]
Philippians 3:10The power of His resurrection [τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ] Power of His resurrection and fellowship of His sufferings furnish two specific points further defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the context, in assuring their present justification, and its outcome in their final glorification. See Romans 4:24,Romans 4:25; Romans 8:11,Romans 8:30; 1 Corinthians 15:17; Colossians 3:4; Phlippians 3:21. [source]
Greek Commentary for Romans 4:25
The first clause The second δια dia is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ‘s claims. [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]
“But if the whole matter of the justification depends on what He has suffered for our offenses, we shall as certainly be justified or have our account made even, if He does not rise, as if He does. Doubtless the rising has an immense significance, when the justification is conceived to be the renewing of our moral nature in righteousness; for it is only by the rising that His incarnate life and glory are fully discovered, and the righteousness of God declared in His person in its true moral power. But in the other view of justification there is plainly enough nothing depending, as far as that is concerned, on His resurrection” (Bushnell). Compare Romans 6:4-13. [source]
Reverse Greek Commentary Search for Romans 4:25
The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1). [source]
But this rendering is impossible. Render, as Rev., whereunto ye were delivered. For the verb, see on Romans 4:25. They had been handed over to the educative power of this form of teaching. [source]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER- A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER- -DIVIDER- In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER- -DIVIDER- Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER- -DIVIDER- Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER- -DIVIDER- To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER- -DIVIDER- 2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER- -DIVIDER- A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER- -DIVIDER- The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER- -DIVIDER- Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Subjective genitive, “a God kind of righteousness,” one that each must have and can obtain in no other way save “from faith unto faith” Is revealed (αποκαλυπτεται apokaluptetai). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν sōtērian (salvation), ευαγγελιον euaggelion (gospel), αποκαλυπτεται apokaluptetai (is revealed), δικαιοσυνη τεου dikaiosunē theou (righteousness of God), πιστις pistis (faith) and πιστευοντι pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (δικαιοσυνη dikaiosunē) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from δικαιος dikaios a righteous man, and that from δικη dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι deiknumi to show, to point out. Other allied words are δικαιοω dikaioō to declare or make δικαιος dikaios (Romans 3:24, Romans 3:26), δικαιωμα dikaiōma that which is deemed δικαιος dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις dikaiōsis the act of declaring δικαιος dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη Dikaiosunē and δικαιοω dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν sōtērian (salvation), ευαγγελιον euaggelion (gospel), αποκαλυπτεται apokaluptetai (is revealed), δικαιοσυνη τεου dikaiosunē theou (righteousness of God), πιστις pistis (faith) and πιστευοντι pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness It is an old word for quality from δικαιος dikaios a righteous man, and that from δικη dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι deiknumi to show, to point out. Other allied words are δικαιοω dikaioō to declare or make δικαιος dikaios (Romans 3:24, Romans 3:26), δικαιωμα dikaiōma that which is deemed δικαιος dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις dikaiōsis the act of declaring δικαιος dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη Dikaiosunē and δικαιοω dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
The semicolon after live in A.V. and Rev. should be removed. Rend: and it is no longer I that live, but Christ, etc. The new life of Christ followed his crucifixion, Romans 6:9-11. He who is crucified with Christ repeats this experience. He rises with Christ and shares his resurrection-life. The old man is crucified with Christ, and Christ is in him as the principle of his new life, Romans href="/desk/?q=ro+4:25&sr=1">Romans 4:25.“For God more bounteous was himself to giveTo make man able to uplift himself, Than if he only of himself had pardoned.”Dante, Paradiso, vii. 115-117 [source]
See on Romans 3:20, Romans 3:26. The meaning to declare or pronounce righteous cannot be consistently carried through Paul's writings in the interest of a theological fiction of imputed righteousness. See, for example, Romans 4:25; 1 Corinthians 6:11; and all passages where the word is used to describe justification by works of the law, as here, Galatians 3:11; Galatians 5:4. If one is a real righteousness, founded upon his conformity to the law. Why is the righteousness of faith any less a real righteousness? [source]
Perfect passive indicative of σταυροω stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
The correct reading is ὑμᾶς youGave ( παρέδωκεν )To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Power of His resurrection and fellowship of His sufferings furnish two specific points further defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the context, in assuring their present justification, and its outcome in their final glorification. See Romans 4:24, Romans 4:25; Romans 8:11, Romans 8:30; 1 Corinthians 15:17; Colossians 3:4; Phlippians 3:21. [source]