JUSTIFIED

American Standard Version 1901    ROMANS

Hebrew and Greek (Westcott-Hort) Transliterated

4:25. Now it was not written for his sake alone, that it was reckoned unto him; 24. but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead, 25. who was delivered up for our trespasses, and was raised for our justification. 5:1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 2. through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God. 3. And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness; 4 and stedfastness, approvedness; and approvedness, hope: 5. and hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us. 4:1 What then shall we say that Abraham, our forefather, hath found according to the flesh? 2 For if Abraham was justified by works, he hath whereof to glory; but not toward God. 3 For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. 4 Now to him that worketh, the reward is not reckoned as of grace, but as of debt. n Verse 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. tw de mh ergazomenw pisteuonti de epi ton dikaiounta ton asebh logizetai h pistiV autou eiV dikaiosunh 25. who was delivered up for our trespasses, and was raised for our justification. oV paredoqh dia ta paraptwmata hmwn kai hgerqh dia thn dikaiwsin hmwn 5:1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; dikaiwqenteV oun ek pistewV eirhnhn ecwmen proV ton qeon dia tou kuriou hmwn ihsou cristou

ouk egrafh de di auton monon oti elogisqh aunts alla kai di hmaV oiV mellei logizesqai toiV pisteuousin yepi ton egeiranta ihsoun ton kurion hmwn ek nekrwn oV paredoqh dia ta paraptwmata hmwn kai hgerqh dia thn dikaiwsin hmwn Fy dikaiwqenteV oun ek pistewV eirhnhn ecwmen proV ton qeon dia tou kuriou hmwn ihsou cristou di ou kai thn prosagwghn eschkamen [th pistei] eiV thn carin tauthn en h esthkamen kai kaucwmeqa ep elpidi thV doxhV tou qeou ou monon de alla kai kaucwmeqa en taiV qliyesin eidoteV oti h qliyiV upomonhn katergazetai h de upomonh dokimhn h de dokimh elpida h de elpiV ou kataiscunei oti h agaph tou qeou ekkecutai en taiV kardiaiV hmwn dia pneumatoV agiou tou doqentoV hmin ti oun eroumen abraam ton propatora hmwn kata sarka ei gar abraam ex ergwn edikaiwqh ecei kauchma all ou proV qeon t i gar h grafh legei episteusen de abraam tw qew kai elogisqh autw eiV dikaiosunhn tw de ergazomenw o misqoV ou logizetai kata carin alla kata ofeilhma Verse  5 Justifieth  the ungodly (ton dikaiounta ton asebh). The impious, irreverent man. See Luke 1:25. A forensic figure (Shedd). The man is taken as he is and pardoned. "The whole Pauline gospel could be summed up in this one word-- God who justifies the ungodly" (Denney Verse 25 For our justification (dia thn dikaiwsin hmwn). The first clause (paredoqh dia ta paraptwmata) is from Isaiah 53:12. The first dia with paraptwmata is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second 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 Verse 1 Being therefore justified by faith (dikaiwqenteß oun ek pistewß). First aorist passive participle of dikaiow, to set right and expressing antecedent action to the verb ecwmen. The oun refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. Let us have peace with God (eirhnhn ecwmen proß ton qeon). This is the correct text beyond a doubt, the present active subjunctive, not ecomen (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the tense to see Paul's meaning clearly.  The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive eirhnhn scwmen would mean.  A good example of scwmen occurs in Matthew 21:38 (scwmen thn klhronomian autou) where it means: "Let us get hold of his inheritance." Here eirhnhn ecwmen can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in Acts 9:31 eicen eirhnhn (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (dikaiwqenteß) "made peace with God." Observe proß (face to face) with ton qeon and dia (intermediate agent) with tou kuriou