04900
04901
 \\That\\ (\\hoti\\). Either recitative or declarative \\hoti\\. It makes
 sense either way.

04902
 \\Him that raised up Jesus\\ (\\ton egeiranta Isoun\\). First aorist
 active articular participle of \\egeir\\, to raise up. The fact of
 the Resurrection of Jesus is central in Paul's gospel
 # 1Co 15:4

04903
 \\For our justification\\ (\\dia tn dikaisin hmn\\). The first clause
 (\\paredoth dia ta paraptmata\\) is from
 # Isa 53:12
 The first \\dia\\ with \\paraptmata\\ 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.

04904
 \\Being therefore justified by faith\\ (\\dikaithentes oun ek\\
 \\pistes\\). First aorist passive participle of \\dikaio\\, to set
 right and expressing antecedent action to the verb \\echmen\\. The
 \\oun\\ refers to the preceding conclusive argument (chapters 1 to 4)
 that this is done by faith. \\Let us have peace with God\\ (\\eirnn\\
 \\echmen pros ton theon\\). This is the correct text beyond a doubt,
 the present active subjunctive, not \\echomen\\ (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 \\eirnn\\
 \\schmen\\ would mean. A good example of \\schmen\\ occurs in
 # Mt 21:38
 (\\schmen tn klronomian autou\\) where it means: "Let us get hold
 of his inheritance." Here \\eirnn echmen\\ can only mean: "Let us
 enjoy peace with God" or "Let us retain peace with God." We have
 in
 # Ac 9:31
 \\eichen eirnn\\ (imperfect and so linear), the church "enjoyed
 peace," not "made peace." The preceding justification
 (\\dikaithentes\\) "made peace with God." Observe \\pros\\ (face to
 face) with \\ton theon\\ and \\dia\\ (intermediate agent) with \\tou\\
 \\kuriou\\.

04905
 \\We have had\\ (\\eschkamen\\). Perfect active indicative of \\ech\\ (same
 verb as \\echmen\\), still have it. \\Our access\\ (\\ten prosaggn\\). Old
 word from \\prosag\\, to bring to, to introduce. Hence
 "introduction," "approach." Elsewhere in N.T. only
 # Eph 2:18; 3:12
 \\Wherein we stand\\ (\\en hi hestkamen\\). Perfect active
 (intransitive) indicative of \\histmi\\. Grace is here present as a
 field into which we have been introduced and where we stand and
 we should enjoy all the privileges of this grace about us. \\Let us\\
 \\rejoice\\ (\\kauchmetha\\). "Let us exult." Present middle subjunctive
 (volitive) because \\echmen\\ is accepted as correct. The
 exhortation is that we keep on enjoying peace with God and keep
 on exulting in hope of the glory of God.

04906
 \\But let us also rejoice in our tribulations\\ (\\alla kai kauchmetha\\
 \\en tais thlipsesin\\). Present middle subjunctive of same verb as
 in verse
 # 2
 \\Kauchmai\\ is more than "rejoice," rather "glory," "exult." These
 three volitive subjunctives (\\echmen, kauchmetha\\, twice) hold up
 the high ideal for the Christian after, and because of, his being
 set right with God. It is one thing to submit to or endure
 tribulations without complaint, but it is another to find ground
 of glorying in the midst of them as Paul exhorts here.

04907
 \\Knowing\\ (\\eidotes\\). Second perfect participle of \\eidon\\ (\\oida\\),
 giving the reason for the previous exhortation to glory in
 tribulations. He gives a linked chain, one linking to the other
 (tribulation \\thlipsis\\, patience \\hupomon\\, experience \\dokim\\,
 hope \\elpis\\) running into verse
 # 5
 On \\dokim\\, see
 # 2Co 2:9

04908
 \\Hath been shed abroad\\ (\\ekkechutai\\). Perfect passive indicative of
 \\ekche\\, to pour out. "Has been poured out" in our hearts.

04909
 \\For\\ (\\eti gar\\). So most documents, but B reads \\ei ge\\ which
 Westcott and Hort use in place of \\gar\\. \\While we were yet weak\\
 (\\ontn hmn asthenn eti\\). Genitive absolute. The second \\eti\\
 (yet) here probably gave rise to the confusion of text over \\eti\\
 \\gar\\ above. \\In due season\\ (\\kata kairon\\). Christ came into the
 world at the proper time, the fulness of the time
 # Ga 4:4; Eph 1:10; Tit 1:3
 \\I or the ungodly\\ (\\huper asebn\\). In behalf, instead of. See about
 \\huper\\ on
 # Ga 3:13
 and also verse
 # 7
 here.

04910
 \\Scarcely\\ (\\molis\\). Common adverb from \\molos\\, toil. See on
 # Ac 14:18
 As between \\dikaios\\, righteous, and \\agathos\\, good, Lightfoot notes
 "all the difference in the world" which he shows by quotations
 from Plato and Christian writers, a difference of sympathy
 mainly, the \\dikaios\\ man being "absolutely without sympathy" while
 the \\agathos\\ man "is beneficent and kind." \\Would even dare\\ (\\kai\\
 \\tolmi\\). Present active indicative of \\tolma\\, to have courage.
 "Even dares to." Even so in the case of the kindly sympathetic
 man courage is called for to make the supreme sacrifice. \\Perhaps\\
 (\\tacha\\). Common adverb (perhaps instrumental case) from \\tachus\\
 (swift). Only here in N.T.

04911
 \\His own love\\ (\\tn heautou agapn\\). See
 # Joh 3:16
 as the best comment here. \\While we were yet sinners\\ (\\eti\\
 \\hamartln ontn\\). Genitive absolute again. Not because we were
 Jews or Greeks, rich or poor, righteous or good, but plain
 sinners. Cf.
 # Lu 18:13
 the plea of the publican, "\\moi ti hamartli\\."

04912
 \\Much more then\\ (\\polli oun mallon\\). Argument from the greater to
 the less. The great thing is the justification in Christ's blood.
 The final salvation (\\sthsometha\\, future passive indicative) is
 less of a mystery.

04913
 \\We were reconciled to God\\ (\\katllagmen ti thei\\). Second aorist
 passive indicative of \\katallass\\ for which great Pauline word
 See note on "2Co 5:18"
 ... and verses following
 The condition is the first class. Paul does not conceive it as
 his or our task to reconcile God to us. God has attended to that
 himself
 # Ro 3:25
 We become reconciled to God by means of the death of God's Son.
 "Much more" again we shall be saved "by his life" (\\en ti zi\\
 \\autou\\). "In his life," for he does live, "ever living to
 intercede for them"
 # Heb 7:25

04914
 \\But also glorying in God\\ (\\alla kai kauchmenoi en ti thei\\).
 Basis of all the exultation above (verses
 # 1-5
 \\Through whom we have now received the reconciliation\\ (\\di hou nun\\
 \\tn katallagn elabomen\\). Second aorist active indicative of
 \\lamban\\, looked at as a past realization, "now" (\\nun\\) in contrast
 with the future consummation and a sure pledge and guarantee of
 it.

04915
 \\Therefore\\ (\\dia touto\\). "For this reason." What reason? Probably
 the argument made in verses
 # 1-11
 assuming our justification and urging exultant joy in Christ
 because of the present reconciliation by Christ's death and the
 certainty of future final salvation by his life. \\As through one\\
 \\man\\ (\\hsper di' henos anthrpou\\). Paul begins a comparison
 between the effects of Adam's sin and the effects of the
 redemptive work of Christ, but he does not give the second member
 of the comparison. Instead of that he discusses some problems
 about sin and death and starts over again in verse
 # 15
 The general point is plain that the effects of Adam's sin are
 transmitted to his descendants, though he does not say how it was
 done whether by the natural or the federal headship of Adam. It
 is important to note that Paul does not say that the whole race
 receives the full benefit of Christ's atoning death, but only
 those who do. Christ is the head of all believers as Adam is the
 head of the race. In this sense Adam "is a figure of him that was
 to come." \\Sin entered into the world\\ (\\h hamartia eis ton kosmon\\
 \\eislthen\\). Personification of sin and represented as coming from
 the outside into the world of humanity. Paul does not discuss the
 origin of evil beyond this fact. There are some today who deny
 the fact of sin at all and who call it merely "an error of mortal
 mind" (a notion) while others regard it as merely an animal
 inheritance devoid of ethical quality. \\And so death passed unto\\
 \\all men\\ (\\kai houts eis pantas anthrpous dilthen\\). Note use of
 \\dierchomai\\ rather than \\eiserchomai\\, just before, second aorist
 active indicative in both instances. By "death" in
 # Ge 2:17; 3:19
 physical death is meant, but in verses
 # 17,21
 eternal death is Paul's idea and that lurks constantly behind
 physical death with Paul. \\For that all sinned\\ (\\eph' hi pantes\\
 \\hmarton\\). Constative (summary) aorist active indicative of
 \\hamartan\\, gathering up in this one tense the history of the race
 (committed sin). The transmission from Adam became facts of
 experience. In the old Greek \\eph' hi\\ usually meant "on condition
 that," but "because" in N.T. (Robertson, _Grammar_, p. 963).

04916
 \\Until the law\\ (\\achri nomou\\). Until the Mosaic law. Sin was there
 before the Mosaic law, for the Jews were like Gentiles who had
 the law of reason and conscience
 # 2:12-16
 but the coming of the law increased their responsibility and
 their guilt
 # 2:9
 \\Sin is not imputed\\ (\\hamartia de ouk ellogeitai\\). Present passive
 indicative of late verb \\elloga\\ (\\-e\\) from \\en\\ and \\logos\\, to
 put down in the ledger to one's account, examples in inscription
 and papyri. \\When there is no law\\ (\\m ontos nomou\\). Genitive
 absolute, no law of any kind, he means. There was law _before_
 the Mosaic law. But what about infants and idiots in case of
 death? Do they have responsibility? Surely not. The sinful nature
 which they inherit is met by Christ's atoning death and grace. No
 longer do men speak of "elect infants."

04917
 \\Even over them that had not sinned after the likeness of Adam's\\
 \\transgression\\ (\\kai epi tous m hamartsantas epi ti homoimati\\
 \\ts parabases Adam\\). Adam violated an express command of God and
 Moses gave the law of God clearly. And yet sin and death followed
 all from Adam on till Moses, showing clearly that the sin of Adam
 brought terrible consequences upon the race. Death has come upon
 infants and idiots also as a result of sin, but one understands
 Paul to mean that they are not held responsible by the law of
 conscience. \\A figure\\ (\\tupos\\).
 See note on "Ac 7:43"
 See note on "1Th 1:7"
 See note on "2Th 3:9"
 See note on "1Co 10:6"
  for this word. Adam is a type of Christ in holding a relation to
 those affected by the headship in each case, but the parallel is
 not precise as Paul shows.

04918
 \\But not as the trespass\\ (\\all' ouch hs\\). It is more contrast than
 parallel: "the trespass" (\\to paraptma\\, the slip, fall to one
 side) over against the free gift (\\to charisma\\, of grace \\charis\\).
 \\Much more\\ (\\polli mallon\\). Another _a fortiori_ argument. Why so?
 As a God of love he delights \\much more\\ in showing mercy and
 pardon than in giving just punishment (Lightfoot). The gift
 surpasses the sin. It is not necessary to Paul's argument to make
 "the many" in each case correspond, one relates to Adam, the
 other to Christ.

04919
 \\Through one that sinned\\ (\\di' henos hamartsantos\\). "Through one
 having sinned." That is Adam. Another contrast, difference in
 source (\\ek\\). \\Of one\\ (\\ex henos\\). Supply \\paraptmatos\\, Adam's
 one transgression. \\Of many trespasses\\ (\\ek polln paraptmatn\\).
 The gift by Christ grew out of manifold sins by Adam's progeny.
 \\Justification\\ (\\dikaima\\). Act of righteousness, result, ordinance
 # 1:32; 2:26; 8:4
 righteous deed
 # 5:18
 verdict as here (acquittal).

04920
 \\Much more\\ (\\polli mallon\\). Argument _a fortiori_ again. Condition
 of first class assumed to be true. Note balanced words in the
 contrast (transgression \\paraptmati\\, grace \\charitos\\; death
 \\thanatos\\, life \\zi\\; the one or \\Adam\\ \\tou henos\\, the one \\Jesus\\
 \\Christ\\; reign \\basileu\\ in both).

04921
 \\So then\\ (\\ara oun\\). Conclusion of the argument. Cf.
 # 7:3,25; 8:12
 etc. Paul resumes the parallel between Adam and Christ begun in
 verse
 # 12
 and interrupted by explanation
 # 13
 and contrast
 # 15-17
 \\Through one trespass\\ (\\di' henos paraptmatos\\). That of Adam.
 \\Through one act of righteousness\\ (\\di' henos dikaimatos\\). That of
 Christ. The first "unto all men" (\\eis pantas anthrpous\\) as in
 verse
 # 12
 the second as in verse
 # 17
 "they that receive, etc."

04922
 Here again we have "the one" (\\tou henos\\) with both Adam and
 Christ, but "disobedience" (\\parakos\\, for which see
 # 2Co 10:6
 contrasted with "obedience" (\\hupakos\\), the same verb \\kathistmi\\,
 old verb, to set down, to render, to constitute (\\katestathsan\\,
 first aorist passive indicative, \\katastathsontai\\, future
 passive), and "the many" (\\hoi polloi\\) in both cases (but with
 different meaning as with "all men" above).

04923
 \\Came in beside\\ (\\pareislthen\\). Second aorist active indicative of
 double compound \\pareiserchomai\\, late verb, in N.T. only here and
 # Ga 2:4
 which see. See also \\eislthen\\ in verse
 # 12
 The Mosaic law came into this state of things, in between Adam
 and Christ. \\That the trespass might abound\\ (\\hina pleonasi to\\
 \\paraptma\\). It is usual to explain \\hina\\ here as final, as God's
 ultimate purpose. So Denney who refers to
 # Ga 3:19; Ro 7:7
 But Chrysostom explains \\hina\\ here as \\ekbasis\\ (result). This is a
 proper use of \\hina\\ in the _Koin_ as we have seen. If we take it
 so here, the meaning is "so that the trespass abounded" (aorist
 active subjunctive of \\pleonas\\, late verb,
 See note on "2Th 1:3"
 See note on "2Co 8:15"
 ). This was the actual effect of the Mosaic law for the Jews, the
 necessary result of all prohibitions. \\Did abound more\\
 \\exceedingly\\ (\\hupereperisseusen\\). First aorist active indicative
 of \\huperperisseu\\. Late verb, in N.T. only here and
 # 2Co 7:4
 which see. A strong word. If \\pleonaz\\ is comparative (\\pleon\\)
 \\perisseu\\ is superlative (Lightfoot) and then \\huperperisseu\\ goes
 the superlative one better. See \\huperpleonaz\\ in
 # 1Ti 1:14
 The flood of grace surpassed the flood of sin, great as that was
 (and is).

04924
 \\That--even so grace might reign\\ (\\hina--houtos kai h charis\\
 \\basileusi\\). Final \\hina\\ here, the purpose of God and the goal for
 us through Christ. Lightfoot notes the force of the aorist
 indicative (\\ebasileusen\\, established its throne) and the aorist
 subjunctive (\\basileusi\\, might establish its throne), the
 ingressive aorist both times. "This full rhetorical close has
 almost the value of a doxology" (Denney).


04925
 \\What shall we say then?\\ (\\ti oun eroumen?\\). "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. \\Shall we continue in sin?\\ (\\epimenmen ti\\
 \\hamartii?\\). Present active deliberative subjunctive of \\epimen\\,
 old verb to tarry as in Ephesus
 # 1Co 16:8
 with locative case. The practice of sin as a habit (present
 tense) is here raised. \\That grace may abound\\ (\\hina h charis\\
 \\pteonasi\\). Final clause with ingressive aorist subjunctive, to
 set free the superfluity of grace alluded to like putting money
 in circulation. Horrible thought (\\m 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).

04926
 \\Died to sin\\ (\\apethanomen ti hamartii\\). Second aorist active of
 \\apothnsk\\ and the dative case. When we surrendered to Christ and
 took him as Lord and Saviour. Qualitative relative (\\hoitines\\, we
 the very ones who). \\How\\ (\\ps\\). Rhetorical question.

04927
 \\Were baptized into Christ\\ (\\ebaptisthmen eis Christon\\). First
 aorist passive indicative of \\baptiz\\. Better, "were baptized unto
 Christ or in Christ." The translation "into" makes Paul say that
 the union with Christ was brought to pass by means of baptism,
 which is not his idea, for Paul was not a sacramentarian. \\Eis\\ is
 at bottom the same word as \\en\\. Baptism is the public proclamation
 of one's inward spiritual relation to Christ attained before the
 baptism.
 See note on "Ga 3:27"
  where it is like putting on an outward garment or uniform. \\Into\\
 \\his death\\ (\\eis ton thanaton autou\\). So here "unto his death," "in
 relation to his death," which relation Paul proceeds to explain
 by the symbolism of the ordinance.

04928
 \\We were buried therefore with him by means of baptism unto death\\
 (\\sunetaphmen oun auti dia tou baptismatos eis ton thanaton\\).
 Second aorist passive indicative of \\sunthapt\\, old verb to bury
 together with, in N.T. only here and
 # Col 2:12
 With associative instrumental case (\\auti\\) and "by means of
 baptism unto death" as in verse
 # 3
 \\In newness of life\\ (\\en kainotti zs\\). The picture in baptism
 points two ways, backwards to Christ's death and burial and to
 our death to sin (verse
 # 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.

04929
 \\For if we have become united with him by the likeness of his\\
 \\death\\ (\\ei gar sumphutoi gegonamen ti homoimati tou thanatou\\
 \\autou\\). Condition of the first class, assumed to be true.
 \\Sumphutoi\\ is old verbal adjective from \\sumphu\\, to grow together.
 Baptism as a picture of death and burial symbolizes our likeness
 to Christ in his death. \\We shall be also united in the likeness\\
 \\of his resurrection\\ (\\alla kai ts anastases esometha\\). The
 conclusion to the previous condition introduced by \\alla kai\\ as
 often and \\toi homoimati\\ (in the likeness) must be understood
 before \\ts anastases\\ (of his resurrection). Baptism is a picture
 of the past and of the present and a prophecy of the future, the
 matchless preacher of the new life in Christ.

04930
 \\Our old man\\ (\\ho palaios hmn anthrpos\\). Only in Paul (here,
 # Col 3:9; Eph 4:22
 \\Was crucified with him\\ (\\sunestaurth\\).
 See note on "Ga 2:19"
  for this boldly picturesque word. This took place not at
 baptism, but only pictured there. It took place when "we died to
 sin" (verse
 # 1
 \\The body of sin\\ (\\to sma ts 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\\ (\\tou mketi\\
 \\douleuein hmas ti hamartii\\). Purpose clause with \\tou\\ and the
 present active infinitive of \\douleu\\, continue serving sin (as
 slaves). Adds "slavery" to living in sin (verse
 # 2

04931
 \\Is justified\\ (\\dedikaitai\\). Perfect passive indicative of
 \\dikaio\\, stands justified, set free from, adding this great word
 to death and life of verses
 # 1,2

04932
 \\With Christ\\ (\\sun Christi\\). As pictured by baptism, the
 crucifixion with Christ of verse
 # 6

04933
 \\Dieth no more\\ (\\ouketi apothnskei\\). "Christ's particular death
 occurs but once" (Shedd). See
 # Heb 10:10
 A complete refutation of the "sacrificial" character of the
 "mass."

04934
 \\The death that he died\\ (\\ho apethanen\\). Neuter relative, cognative
 accusative with \\apethanen\\. \\Once\\ (\\ephapax\\). Once and once only
 # Heb 9:26
 not \\pote\\ (once upon a time). \\The life that he liveth\\ (\\ho zi\\).
 Cognate accusative of the relative.

04935
 \\Reckon ye also yourselves\\ (\\kai humeis logizesthe\\). Direct middle
 imperative of \\logizomai\\ and complete proof that Paul does not
 mean that baptism makes one dead to sin and alive to God. That is
 a spiritual operation "in Christ Jesus" and only pictured by
 baptism. This is a plea to live up to the ideal of the baptized
 life.

04936
 \\Reign\\ (\\basileuet\\). Present active imperative, "let not sin
 continue to reign" as it did once
 # 5:12
 \\Mortal\\ (\\thntoi\\). Verbal adjective from \\thnsk\\, subject to
 death. The reign of sin is over with you. Self-indulgence is
 inconsistent with trust in the vicarious atonement. \\That ye\\
 \\should obey\\ (\\eis to hupakouein\\). With a view to obeying.

04937
 \\Neither present\\ (\\mde paristanete\\). Present active imperative in
 prohibition of \\paristan\\, late form of \\paristmi\\, to place
 beside. Stop presenting your members or do not have the habit of
 doing so, "do not go on putting your members to sin as weapons of
 unrighteousness." \\Instruments\\ (\\hopla\\). Old word for tools of any
 kind for shop or war
 # Joh 18:3; 2Co 6:7; 10:4; Ro 13:12
 Possibly here figure of two armies arrayed against each other
 # Ga 5:16-24
 and see \\hopla dikaiosuns\\ below. The two sets of \\hopla\\ clash. \\But\\
 \\present yourselves unto God\\ (\\alla parastsate heautous ti\\
 \\thei\\). First aorist active imperative of \\paristmi\\, same verb,
 but different tense, do it now and completely. Our "members"
 (\\mel\\) should be at the call of God "as alive from the dead."

04938
 \\Shall not have dominion\\ (\\ou kurieusei\\). Future active indicative
 of \\kurieu\\, old verb from \\kurios\\, "shall not lord it over you,"
 even if not yet wholly dead. Cf.
 # 2Co 1:24

04939
 \\What then?\\ (\\ti oun?\\). Another turn in the argument about the
 excess of grace. \\Shall we sin?\\ (\\hamartesmen?\\). First aorist
 active deliberative subjunctive of \\hamartan\\. "Shall we commit
 sin" (occasional acts of sin as opposed to the life of sin as
 raised by \\epimenmen ti hamartii\\ in verse
 # 1
 ? \\Because\\ (\\hoti\\). The same reason as in verse
 # 1
 and taken up from the very words in verse
 # 14
 Surely, the objector says, we may take a night off now and then
 and sin a little bit "since we are under grace."

04940
 \\His servants ye are whom ye obey\\ (\\douloi este hi hupakouete\\).
 Bondservants, slaves of the one whom ye obey, whatever one's
 profession may be, traitors, spies sometimes they are called. As
 Paul used the figure to illustrate death to sin and resurrection
 to new life in Christ and not in sin, so now he uses slavery
 against the idea of occasional lapses into sin. Loyalty to Christ
 will not permit occasional crossing over to the other side to
 Satan's line.

04941
 \\Whereas ye were\\ (\\te\\). Imperfect but no "whereas" in the Greek.
 Paul is not grateful that they were once slaves of sin, but only
 that, though they once were, they turned from that state. \\To that\\
 \\form of doctrine whereunto ye were delivered\\ (\\eis hon paredothte\\
 \\tupon didachs\\). Incorporation of the antecedent (\\tupon didachs\\)
 into the relative clause: "to which form of doctrine ye were
 delivered."
 See note on "Ro 5:14"
  for \\tupon\\. It is hardly proper to take "form" here to refer to
 Paul's gospel
 # 2:16
 possibly an allusion to the symbolism of baptism which was the
 outward sign of the separation.

04942
 \\Ye became servants of righteousness\\ (\\edoulthte ti\\
 \\dikaiosuni\\). First aorist passive indicative of \\doulo\\, to
 enslave. "Ye were made slaves to righteousness." You have simply
 changed masters, no longer slaves of sin (set free from that
 tyrant), but ye are slaves of righteousness. There is no middle
 ground, no "no man's land" in this war.

04943
 \\I speak after the manner of men\\ (\\anthrpinon leg\\). "I speak a
 human word." He begs pardon for using "slaving" in connection
 with righteousness. But it is a good word, especially for our
 times when self-assertiveness and personal liberty bulk so large
 in modern speech. See
 # 3:5; Ga 3:15
 where he uses \\kata anthrpon\\. \\Because of the infirmity of your\\
 \\flesh\\ (\\dia tn astheneian ts sarkos humn\\). Because of defective
 spiritual insight largely due to moral defects also. \\Servants to\\
 \\uncleanness\\ (\\doula ti akatharsii\\). Neuter plural form of
 \\doulos\\ to agree with \\mel\\ (members). Patently true in sexual
 sins, in drunkenness, and all fleshly sins, absolutely slaves
 like narcotic fiends. \\So now\\ (\\houts nun\\). Now that you are born
 again in Christ. Paul uses twice again the same verb \\paristmi\\,
 to present (\\parestsate, parastsate\\). \\Servants to righteousness\\
 (\\doula ti dikaiosuni\\). Repeats the idea of verse
 # 18
 \\Unto sanctification\\ (\\eis hagiasmon\\). This the goal, the blessed
 consummation that demands and deserves the new slavery without
 occasional lapses or sprees (verse
 # 15
 This late word appears only in LXX, N.T., and ecclesiastical
 writers so far. See on
 # 1Th 4:3; 1Co 1:30
 Paul includes sanctification in his conception of the God-kind
 # 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
 # 6:1-14
 by slavery
 # 6:15-23
 and by marriage
 # 7:1-6

04944
 \\Free in regard of righteousness\\ (\\eleutheroi ti dikaiosuni\\). Ye
 wore no collar of righteousness, but freely did as ye pleased.
 They were "free." Note dative case, personal relation, of
 \\dikaiosuni\\.

04945
 \\What fruit then had ye at that time?\\ (\\tina oun karpon eichete\\
 \\tote?\\). Imperfect active, used to have. A pertinent question.
 Ashes in their hands now. They are ashamed now of the memory of
 them. The end of them is death.

04946
 \\Ye have your fruit unto sanctification\\ (\\echete ton karpon humn\\
 \\eis hagiasmon\\). Freedom from sin and slavery to God bring
 permanent fruit that leads to sanctification. \\And the end eternal\\
 \\life\\ (\\to de telos zn ainion\\). Note accusative case \\zn\\
 \\ainion\\, object of \\echete\\ (ye have), though \\thanatos\\ in contrast
 above is nominative.

04947
 \\Wages\\ (\\opsnia\\). Late Greek for wages of soldier, here of sin.
 See note on "Lu 3:14"
 See note on "1Co 9:7"
 See note on "2Co 11:8"
 Sin pays its wages in full with no cut. But eternal life is God's
 gift (\\charisma\\), not wages. Both \\thanatos\\ and \\zn\\ are \\eternal\\
 (\\ainion\\).

04948
 \\To men that know the law\\ (\\ginskousin nomon\\). Dative plural of
 present active participle of \\ginsk\\. The Romans, whether Jews or
 Gentiles, knew the principle of law. \\A man\\ (\\tou anthrpou\\). "The
 person," generic term \\anthrpos\\, not \\anr\\.

04949
 \\The wife that hath a husband\\ (\\h hupandros gun\\). Late word,
 under (in subjection to) a husband. Here only in N.T. \\Is bound\\
 (\\dedetai\\). Perfect passive indicative, stands bound. \\By law\\
 (\\nomi\\). Instrumental case. \\To the husband while he liveth\\ (\\ti\\
 \\znti andri\\). "To the living husband," literally. \\But if the\\
 \\husband die\\ (\\ean de apothani ho anr\\). Third class condition, a
 supposable case (\\ean\\ and the second aorist active subjunctive).
 \\She is discharged\\ (\\katrgtai\\). Perfect passive indicative of
 \\katarge\\, to make void. She stands free from the law of the
 husband. Cf.
