JUSTIFICATION/SANCTIFICATION

Justification
&
Sanctification

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Beloved of the Lord;

Remember: “Because it is written, Be ye-γένεσθε (genesthe)-to become) holy; for I am-εἰμι (eimi)-to be, to be present) holy.”

-(1 Peter 1:16)

Be ye-γένεσθε: Verb, Second-Aorist, Middle-Deponent, Imperative, 2nd Person, Plural: ["be-ye-becoming!"]
am-εἰμι: Verb, Present, (No voice stated), Indicative, 1st Person, Singular: ["AM"]

1. Justification

2. Sanctification

Justification & Sanctification

Bibles:

Authorized Version 1611 [Punctuation, Capitalization, & Italics]

King James Bible 1769 [Spelling]

Concordance / Lexicon:

Analytical Concordance to the Bible: Robert Young, 1880.
The New Strong's Exhaustive Concordance of the Bible.
Thayer's Greek Lexicon.
Friberg Analytical Greek Lexicon
Gingrich, Greek New Testament Lexicon
Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.

Key:

G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same Root Word, but not the same Inflection / Parsing.

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

Commentaries:

StudyLight.org: SL (click)
BibleHub.com: BH (click)

Greek Interlinear:

scripture4all.org

JUSTIFICATION

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SANCTIFICATION

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Justification

Scrivener's Textus Receptus 1894
23 οὐκ ἐγράφη δὲ δι’ αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ· 24 ἀλλὰ καὶ δι’ ἡμᾶς, οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν, 25 ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν, καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν. 1 Δικαιωθέντες οὖν ἐκ πίστεως, εἰρήνην ἔχομεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 2 δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ Θεοῦ.

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

23 “Now it was not written for his sake alone, that *it was imputed-ἐλογίσθη (elogisthe)-to count, account, reckon) to him: 24 But-ἀλλὰ (alla)-but) for-δι (di)-on account of, for the sake of) us-ἡμᾶς (hemas)-us:—we) also-καὶ (kai)-even, also), to whom-οἷς (hois)-to whom) it shall be-μέλλει (mellei)-to be about to, (through the idea of expectation); to intend, i.e. be about to be)) *imputed-λογίζεσθαι (logizesthai)-to count, account, reckon), *if we believe-πιστεύουσιν (pisteuousin)-to adhere to, trust, rely on) on-ἐπὶ (epi)-on (with the accusative emphasizing motion or direction) *him that raised up-ἐγείραντα (egeiranta)-to raise or rouse up) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)) our-ἡμῶν (hemon)-of us) Lord-κύριον (Kurion)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) from-ἐκ (ek)-out of, from) the dead-νεκρῶν (nekron)-dead), 25 Who-ὃς (hos)-who) *was delivered-παρεδόθη (paredothe)-to give over to or alongside of, (properly: to give into the hands (of another)) for-διὰ (dia)-on account of, for the sake of) our-ἡμῶν (hemon)-of us) *offences-παραπτώματα (paraptomata)-a falling aside or away, (i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)), and-καὶ (kai)-and, also) *was raised again-ἠγέρθη (egerthe)-to raise up) for-διὰ (dia)-because of, on account of, for the sake of) our-ἡμῶν (hemon)-of us) *justification-δικαίωσιν (dikaiosin)-a setting right). 1 Therefore-οὖν (oun)-then, therefore) *being justified-Δικαιωθέντες (dikaiothentes)-to make or declare right) by-ἐκ (ek)-out of) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness, belief, trust), we have-ἔχομεν (echomen)-to have) *peace-εἰρήνην (eirenen)-peace, unity, concord) with-πρὸς (pros)-toward) God-Θεὸν (Theon)-God, (God the Father:—the supreme Divinity)), through-διὰ (dia)-through, by, (i.e. by the merit, aid, favor of)) our-ἡμῶν (hemon)-our, of us) Lord-κυρίου (kuriou)-Lord, Master (as a respectful title)) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ). 2 By-δι (di)-through, by means of) whom also we have-ἐσχήκαμεν (eschekamen)-to have, hold) *access-προσαγωγὴν (prosagogen)-a leading unto, (i.e. access, approach) by-τῇ (te)-to (the)) faith-πίστει (pistei)-faith, faithfulness, steadfastness, belief, trust), into this grace-χάριν (charin)-grace, graciousness, favour, goodwill) wherein-ἐν ᾗ (en he)-in which) *we stand-ἑστήκαμεν (hestekamen)-to set, place), and *rejoice-καυχώμεθα (kauchometha)-to boast) in-ἐπ (ep)-on) hope-ἐλπίδι (elpidi)-hope, (to anticipate, usually with pleasure); expectation (abstractly or concretely) or confidence:—faith, hope)) of the glory-δόξης (doxes)-glory) of God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity)).”

Example of Greek word:

*ἐλογίσθη (elogisthe)-it was imputed click: Gal 3:6-(it was accounted)
*G3049: (λογίζεσθαι-imputed) click: Romans 4:3 (ἐλογίσθη-it was counted)
*πιστεύουσιν (pisteuousin)-if we believe click: Joh 1:12-(that believe) // Gal 3:22-(that believe)
*ἐγείραντα (egeiranta)-him that raised up click: 1 Peter 1:21 (that raised up)
*παρεδόθη (paredothe)-was delivered click: Luke 10:22 (are delivered)
*παραπτώματα (paraptomata)-offences click: 2 Cor 5:19-(trespasses) // Col 2:13-(trespasses)
*ἠγέρθη (egerthe)-was raised again click: Rom 6:4 (was raised up) // Luk 24:34-(is risen)
*δικαίωσιν (dikaiosin)-justification click: Romans 5:18
*Δικαιωθέντες (dikaiothentes)-being justified click: Romans 5:9 // Titus 3:7
*εἰρήνην (eirenen)-peace click: Joh 14:27 // 2 Thess 3:16 // Heb 12:14
*προσαγωγὴν (prosagogen)-access click: Ephesians 2:18 // Ephesians 3:12
*G2476: (ἑστήκαμεν-we stand) click: Romans 11:20 (ἕστηκας-standest)
*καυχώμεθα (kauchometha)-rejoice click: Romans 5:3 (we glory)

Greek Interlinear:

it was written-ἐγράφη: Verb, Second-Aorist, Passive, Indicative, 3rd Person, Singular: Now ["WAS-WRITten"//"it was-written"] not for his sake alone, that
it was imputed-ἐλογίσθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["it-IS-accountED"//"it-is-reckoned"] to him: But for us also, to whom
it shall be-μέλλει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["it-IS-beING-ABOUT"]
imputed-λογίζεσθαι: Verb, Present, Passive, Infinitive: ["TO-BE-beING-accountED"],
if we believe-πιστεύουσιν: Verb, Present, Active, Participle, Dative, Plural, Masculine: ["ones-BELIEVING"] on
him that raised up-ἐγείραντα: Verb, Aorist, Active, Participle, Accusative, Singular, Masculine: ["One-ROUSing"] Jesus our Lord from the
dead-νεκρῶν: Adjective, Genitive, Plural, Masculine: ["OF-DEAD-ones"], Who
was delivered-παρεδόθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["WAS-BESIDE-GIVEN"//"was-given-up"] for our offences, and
was raised again-ἠγέρθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["WAS-ROUSED"] for our justification. Therefore
being justified-Δικαιωθέντες: Verb, Aorist, Passive, Participle, Nominative, Plural, Masculine: ["BEING-JUSTifiED"] by faith,
we have-χομεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["we-are-having"] peace with God, through our Lord Jesus Christ. By whom also
we have-ἐσχήκαμεν: Verb, Perfect, Active, Indicative, 1st Person, Plural: ["we-have"] access by faith, into this grace wherein
we stand-ἑστήκαμεν: Verb, Perfect, Active, Indicative, 1st Person, Plural: ["we-stand"], and
rejoice-καυχώμεθα: Verb, Present, Middle or Passive Deponent, Indicative, 1st Person, Plural: ["WE-ARE-BOASTING"//"we-are-glorying"] in hope of the glory of God.

Punctuation Comparison:

1611 AV

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

1769 KJV

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

Commentaries:

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

But for us also - For our use; (compare Romans 15:4; 1 Corinthians 10:11), that we might have an example of the way in which people may be accepted of God. It is recorded for our encouragement and imitation, to show that we may in a similar manner be accepted and saved.-(Barnes' Notes). BH

The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.-(Matthew Henry's). BH

Paul's mention of both the death and resurrection of Christ in these verses shows how intimately the two are joined to form the solid ground of human forgiveness and justification. The introduction of such essential elements of the Christian gospel into this resume of Abrahamic faith shows the intimate connection between them, and that the New Testament answers to the Old Testament as antitype to type. All that is in the Old Testament points beyond itself and contains the seed that comes to flower in the New Testament. All that happened to the Jewish fathers happened unto them "for our example" (1 Corinthians 10:11); and all the shadows and prefigurations of the old covenant are now fulfilled in the new institution, which is the church of the Lord Jesus Christ.-(Coffman's Commentaries). SL

If we believe on him If we believe God now as Abraham did then. God promised the seed, and Abraham believed; God has now given the seed, and we must likewise believe. Both beliefs in their root are one, namely, faith in God. True justifying faith is trusting in God just so far as God has in faith and to faith revealed. This is a true and great principle. The illustrious catalogue of heroes of the faith in Hebrews 11:0, Abel, Enoch, Noah, and others, knew not definitely of the atoning Christ. And yet their justifying faith was identical in nature with Christian faith, for it was a true faith in the holy God. It was faith in whatever God presented as object of faith; and had Christ been definitely presented, Christ would have been explicitly believed.-(Whedon's Commentary). SL

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

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

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

And was raised again for our justification. The resurrection of Christ demonstrated the completion and acceptance of his satisfaction for sin, and gave a triumph to his work upon the cross. As death is the punishment of sin, the glory of his resurrection was essential to the full assurance of the saints, that they also should rise, and reign with him in glory.-(Sutcliffe's Commentary). SL

He was given over to die. See Hebrews 2:9 / 10. This was God’s act in Christ to set men free. When Christ was raised to life, this became the guarantee of all our hopes. Paul makes the death, burial, and resurrection the focal point of the Good News (1 Corinthians 15:1-4). Note how he stresses the raising from death (1 Corinthians 15:12-20). Note how he speaks about the act of baptism (Colossians 2:12; Romans 6:3-4).-(The Bible Study New Testament). SL

The death of Christ is the proper cause of justification, or means of atonement, according to St. Paul; the resurrection of Christ is only the mediate or secondary cause of it. The atoning efficacy lay in His death, but the proof of that efficacy—the proof that it was really the Messiah who died—was to be seen in the Resurrection. The Resurrection, therefore, gave the greatest impulse to faith in the atoning efficacy of the death upon the cross, and in this way helped to bring about justification. Comp. especially 1Corinthians 15:17, “If Christ be not raised, your faith is vain; ye are yet in your sins”—i.e., you have no guarantee that your sins have really been remitted; if the death of Christ had not been followed by His resurrection, the inference would have followed that it was merely the death of an ordinary man, and without any special saving efficacy.-(Ellicott's Commentary). BH

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

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

Therefore-οὖν (oun)-then, therefore) being justified-Δικαιωθέντες (dikaiothentes)-to make or declare right) by-ἐκ (ek)-out of) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness, belief, trust),:

We should note that in the book of Romans, 'to be justified', 'accounted righteous' (Romans 4:3), and 'forgiven' (Romans 4:6-7), all refer to the same condition. So whatever it takes to be forgiven, is exactly the same thing it takes to be 'justified'. Therefore, the 'faith' of Rom_5:1 includes such things as repentance and baptism. ( Act_2:38 ).-(Mark Dunagan). SL

Here opens a leading section. The preliminaries are now over:—The need of Justification is established; and its equal terms for Jew and Greek; and the fact that Faith is its one appointed condition; and the nature and actings of faith, specially as in Abraham’s example. We now come to a fuller statement of some important details, which will lead up to a view of the effects of faith in the character and life of the justified.-(Cambridge BSC). BH

being justified by faith, we have peace with God —Being alienated from God and exposed to condemnation and wrath no longer, but brought into a state of reconciliation and peace with him. “Our guilty fears are silenced, and we are taught to look up to him with sweet serenity of soul, while we no longer conceive of him as an enemy, but under the endearing character of a Friend and a Father.”-(Benson Commentary). BH

You received God’s righteousness and He has provided everything. You can rejoice! You have been justified, not by your works, but because you believed God. The result is that you have “peace with God”. Once you were living in rebellion against God. You didn’t listen to Him and you did your own will. You didn’t find enjoyment in doing God’s will at all. God judged your deeds very differently from how you judged them yourself. When you saw God had the right perspective about you and that through the Lord Jesus Christ He has taken away all your sins, there is peace in your heart when you think of God. There is “peace with God” because all the righteous demands of God have been met. When you think of God you will feel rest, joy and gladness that He is with you. You can simply call on Him and talk with Him in your thoughts.-(Kingcomments). SL

Therefore being justified by faith — The apostle takes it for granted that he has proved that justification is by faith, and that the Gentiles have an equal title with the Jews to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles by this doctrine. We are justified-have all our sins pardoned by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead.-(Adam Clarke Commentary). SL

Justified by faith ... has invariably the meaning of "justified by an obedient faith," as in the case of Abraham. See the preceding chapter. Also, for further explanation of this synecdoche, see under Romans 3:22. Both at the beginning and ending of Romans, Paul defined "faith" in the sense of its being "the obedience of faith"; and although this has been cited before, the extravagant and vociferous claims to the effect that Paul really meant "faith only" require repeated attention to the truth. Note: (Romans 1:5); (Romans 16:26). . . By faith ... The emphasis in this commentary on "the obedience of faith" is not intended to diminish in any manner or degree the true necessity of wholehearted, unreserved faith in God and in the Lord Jesus Christ. Faith is still the strong man that carries the little child Reason upon his shoulders. Faith is part of the foundation of Christianity; and without faith, it is impossible to please God (Hebrews 11:6). Whenever and wherever in human hearts there is enough faith to lead one to walk in all the light he has and strive for more, there, it may be presumed, is enough faith to save. The reason for insisting throughout this work that "faith only" is a sinful addition to the word of God, and in fact a denial of it, stems from two reasons, the first being that God's word nowhere says that justification is by faith only, and the second being that it is impossible to define faith as automatically including obedience. When pressed, the advocates of the "faith only" position will often fall back upon the presumption that if one truly believes, he will also obey. Opposed to that presumption is this statement from the New Testament: (John 12:42, /43). The Lutheran error of supposing salvation to be by faith only, sprang from overlooking the biblically stated truth that many people did "believe on" the Lord Jesus Christ but, through love of the world, refused to follow him. As to the thesis, then, that true faith automatically includes obedience, it is utterly disproved by the lives of millions in every age, including those cited in John 12:42, /43. In this context, it is interesting to note that Christ said, "If ye love me, ye will keep my commandments" (John 14:15); but he did not say, "If ye have faith in me, ye will keep my commandments," the latter being categorically untrue. Precisely in this, then, is the outrage of teaching that salvation is "by faith alone."-[(e.g. mental assent: you believe something in your head, you approve and confirm it is right, proper and godly; you think it, but you don't actually do it.)] Far from leading people to obey the gospel, that false doctrine is actually made the ground and excuse of millions for not obeying it!-(Coffman Commentaries). SL

we have-ἔχομεν (echomen)-to have) peace-εἰρήνην (eirenen)-peace, unity, concord) with-πρὸς (pros)-toward) God-Θεὸν (Theon)-God, (God the Father:—the supreme Divinity)), through-διὰ (dia)-through, by, (i.e. by the merit, aid, favor of)) our-ἡμῶν (hemon)-our, of us) Lord-κυρίου (kuriou)-Lord, Master (as a respectful title)) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ).:

Our peace with God is a fact resulting from our fellowship with Him. We now have God as our friend. Prior to our salvation through faith in Jesus Christ, we were enemies with God and received His wrath upon us, as Paul states shortly in Romans 5:9, /10. Now, God is our friend. It is sin that has produced enmity between God and man. When sin is deal with through our Lord Jesus Christ, man's fellowship with God is restored and we have peace with God. In addition, our peace with God is the manifestation of our relationship with God, as the Holy Spirit indwells every believer. Our hearts are at peace, no longer full of fear and anxiety. In contract, the wicked have no peace (Isaiah 48:22). Our peace, hope, and boasting all come through faith in Jesus Christ. The name of Jesus used in this verse reveals to us how this peace is available to us as believers on a continuous basis. It is through the Lordship of Jesus Christ that man daily yields his heart and crucifies his flesh in obedience to God. He is our Saviour at the new birth, opening the door for peace with God. But, we must daily choose to make Him our Lord in order to walk in fellowship with God and thus, experience this peace that comes with fellowship. In contrast, a lack of peace makes us restless and shifting positions, always looking for something better. You can tell a restless person by the way they worry, live with stress and are always looking for someone or something new to give them a needed breakthrough. As a result, there is nothing steady in their lives. When we are not resting in peace, then we cannot stand in faith. When we learn to live in this position of peace, we have entered into the rest that is discussed in Hebrews 4:9.-(Gary H. Everett's). SL

Put right with God through faith. Christ’s sacrifice changes us, not God. The merit of Christ’s sin-offering for us, makes it possible for us to be put right with God through faith. In our union with Christ (2 Corinthians 5:17), we are changed from enemies into friends. The faith which puts us right with God: (1) is a faith in Christ as the Messiah; (2) is a faith of the heart (Romans 10:9) which brings the totality of our life into obedience (Romans 1:5). We have peace with God. Outside of Christ, all are rebels against God and enemies. Inside of Christ (Galatians 3:27), forgiveness brings peace and we are friends. Luther says: “Thus we arrive at this result, viz., that faith justifies without any works, and yet it does not follow from this that we must not do any good works, but that genuine works will not be wanting [lacking]. Of these works those who are saints by their own merit know nothing; they frame up works of their own, in which there is neither peace, joy, assurance, love, hope, boldness, nor the quality of any genuine Christian work and faith.” Compare Romans 10:1-4.-(The Bible Study New Testament). SL

Peace with God ... means that the fierce rebellion against God is no longer within the heart; the war is over, and man has submitted to his Maker; and the ensuing new status changes everything. God is angry with the wicked every day-[(Psalms 7:11)]; and Paul described the Gentiles in their state of rebellion as "children of wrath."-[(Ephesians 2:3)] That wrath pertains to every man who has not come into the inheritance of peace with God in Christ. It was to that peace which Augustine referred when he said, "Thou, O God, hast touched me and translated me into thy peace!"-(Coffman Commentaries). SL

We have peace with God — Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification. Through our Lord Jesus Christ — His passion and death being the sole cause of our reconciliation to God.-(Adam Clarke Commentary). SL

Scrivener's Textus Receptus 1894
17 εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσε διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσι διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 18 ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτω καὶ δι’ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς. 19 ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.

Romans 5:17-19 (read verses: 5:11-16)

17 “For-γὰρ (gar)-for) if-εἰ (ei)-if) //by one man's-ἑνὸς (henos)-one) *offence-παραπτώματι (paraptomati)-a falling aside or away, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)) (Or, by one offence), death-θάνατος (thanatos)-death) *reigned-ἐβασίλευσε (ebasileuse)-to reign, be a king, (i.e. to rule)) by-διὰ (dia)-through, by means of) one-ἑνός (henos)-one (a primary numeral)), much-πολλῷ (pollo)-much, many) more-μᾶλλον (mallon)-more, rather, (i.e. more (surely), more (certainly)) they which receive-λαμβάνοντες (lambanontes)-to take, receive) abundance-περισσείαν (perisseian)-over-abundance) of-τῆς (tes)-of the) grace-χάριτος (charitos)-grace, graciousness, favour) and-καὶ (kai)-and, also) of the-τῆς (tes)-of the) *gift-δωρεᾶς (doreas)-a free gift, present) of-τῆς (tes)-of the) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (specially (Christian) justification:—righteousness), *shall reign-βασιλεύσουσι (basileusousi)-to reign, be a king, (i.e. to rule)) in-ἐν (en)-in) life-ζωῇ (zoe)-life) by-διὰ (dia)-through, by means of) one-ἑνὸς (henos)-one (a primary numeral)), Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)). 18 Therefore-ἄρα οὖν (ara oun)-so then, therefore) as-ὡς (hos)-as, even as) //by-δι (di)-through, by means of) the offence-παραπτώματος (paraptomatos)-a falling aside or away, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)) of one-ἑνὸς (henos)-one (a primary numeral)) (Or, by one offence), judgment came upon-εἰς (eis)-into, towards) all-πάντας (pantas)-all (with the plural)) men-ἀνθρώπους (anthropous)-a human being, whether male or female) to-εἰς (eis)-into, towards) *condemnation-κατάκριμα (katakrima)-a judgment against (any one), (i.e. damnatory sentence, condemnation)): even-καὶ (kai)-even) so-οὕτω (houto)-thus, so) //by-δι (di)-through, by means of) *the righteousness-δικαιώματος (dikaiomatos)-an equitable deed, (by implication) a statute or decision; a righteous act or deed) of one-ἑνὸς (henos)-one (a primary numeral)) (Or, by one righteousness), the free gift came upon-εἰς (eis)-into, towards) all-πάντας (pantas)-all (with the plural)) men-ἀνθρώπους (anthropous)-a human being, whether male or female) unto-εἰς (eis)-into, unto, towards) *justification-δικαίωσιν (dikaiosin)-a setting right) of life-ζωῆς (zoes)-life). 19 For-γὰρ (gar)-for, verily) as-ὥσπερ (hosper)-just as, even as) by-διὰ (dia)-through, by means of) one-ἑνὸς (henos)-one (a primary numeral) man's-ἀνθρώπου (anthropou)-a man, a human being) disobedience-παρακοῆς (parakoes)-a hearing amiss, lack of attention) many-πολλοί (polloi)-much, many) were made-κατεστάθησαν (katestathesan)-to set down, to place down, (equivalent to: to declare, show to be, constitute)) *sinners-ἁμαρτωλοὶ (hamartoloi)-sinner, sinful, erring one): so-οὕτως καὶ (houtos kai)-thus also) by-διὰ (dia)-through, by means of) the-τῆς (tes)-the) *obedience-ὑπακοῆς (hupakoes)-hearkening, submissively, obedience, (i.e. (by implication) compliance or submission:—obedience, (make) obedient, obey(-ing)) of-τοῦ (tou)-of the) one-ἑνὸς (henos)-one (a primary numeral), shall many-πολλοί (polloi)-much, many) be made-κατασταθήσονται (katastathesontai)-to set down, to place down, (equivalent to to declare, show to be, constitute)) *righteous-δίκαιοι (dikaioi)-right, righteous, just).”

Example of Greek word:

*παραπτώματι (paraptomati)-offence click: Gal 6:1-(fault) // Rom 5:15-(through the offence)
*ἐβασίλευσε (ebasileuse)-reigned click: Romans 5:14 // Romans 5:21
*δωρεᾶς (doreas)-gift click: Ephesians 4:7 // Hebrews 6:4
*βασιλεύσουσι (basileusousi)-shall reign click: Revelation 22:5
*G2631: (κατάκριμα-condemnation) click: Rom 8:1 (κατάκριμα-condemnation)
*G1345: δικαιώματος-the righteousness click: Rev 19:8 (δικαιώματα-righteousness)
*δικαίωσιν (dikaiosin)-justification click: Romans 4:25
*ἁμαρτωλοὶ (hamartoloi)-sinners click: Mark 2:15 // Mat 9:10 // Luke 15:1
*ὑπακοῆς (hupakoes)-obedience click: Romans 6:16 (of obedience)
*δίκαιοι (dikaioi)-righteous click: Mat 13:43 // Mat 25:46

Greek Interlinear:

reigned-ἐβασίλευσε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: For if by one man's offence, death ["reigns"] by one, much more
they which receive-λαμβάνοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["obtaining"] abundance of grace and of the gift of righteousness,
shall reign-βασιλεύσουσι: Verb, Future, Active, Indicative, 3rd Person, Plural: ["SHALL-BE-reignING"] in life by one, Jesus Christ. Therefore as by the offence of one, judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many
were made-κατεστάθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["were-constituted"] sinners: so by the obedience of one, many
shall be made-κατασταθήσονται: Verb, Future, Passive, Indicative, 3rd Person, Plural: ["shall-be-being-constituted"] righteous.

Punctuation Comparison:

1611 AV

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

1769 KJV

17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 18 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Commentaries:

For-γὰρ (gar)-for) if-εἰ (ei)-if) //by one man's-ἑνὸς (henos)-one) offence-παραπτώματι (paraptomati)-a falling aside or away, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)) (Or, by one offence), death-θάνατος (thanatos)-death) reigned-ἐβασίλευσε (ebasileuse)-to reign, be a king, (i.e. to rule)) by-διὰ (dia)-through, by means of) one-ἑνός (henos)-one (a primary numeral)), much-πολλῷ (pollo)-much, many) more-μᾶλλον (mallon)-more, rather, (i.e. more (surely), more (certainly)) they which receive-λαμβάνοντες (lambanontes)-to take, receive) abundance-περισσείαν (perisseian)-over-abundance) of-τῆς (tes)-of the) grace-χάριτος (charitos)-grace, graciousness, favour) and-καὶ (kai)-and, also) of the-τῆς (tes)-of the) gift-δωρεᾶς (doreas)-a free gift, present) of-τῆς (tes)-of the) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (specially (Christian) justification:—righteousness), shall reign-βασιλεύσουσι (basileusousi)-to reign, be a king, (i.e. to rule)) in-ἐν (en)-in) life-ζωῇ (zoe)-life) by-διὰ (dia)-through, by means of) one-ἑνὸς (henos)-one (a primary numeral)), Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)).:

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

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

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

Death reigned by one — Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects. Shall reign in life — Those who receive, retain, and improve the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end. See Revelation 1:5, Revelation 1:6; Revelation 2:7, Revelation 2:10, Revelation 2:11; Revelation 3:21.-(Clarke's Commentary). SL

Therefore-ἄρα οὖν (ara oun)-so then, therefore) as-ὡς (hos)-as, even as) //by-δι (di)-through, by means of) the offence-παραπτώματος (paraptomatos)-a falling aside or away, (a side-slip (lapse or deviation), i.e. (unintentional) error or (wilful) transgression:—fall, fault, offence, sin, trespass)) of one-ἑνὸς (henos)-one (a primary numeral)) (Or, by one offence), judgment came upon-εἰς (eis)-into, towards) all-πάντας (pantas)-all (with the plural)) men-ἀνθρώπους (anthropous)-a human being, whether male or female) to-εἰς (eis)-into, towards) condemnation-κατάκριμα (katakrima)-a judgment against (any one), (i.e. damnatory sentence, condemnation)): even-καὶ (kai)-even) so-οὕτω (houto)-thus, so) //by-δι (di)-through, by means of) the righteousness-δικαιώματος (dikaiomatos)-an equitable deed, (by implication) a statute or decision; a righteous act or deed)) of one-ἑνὸς (henos)-one (a primary numeral)) (Or, by one righteousness), the free gift came upon-εἰς (eis)-into, towards) all-πάντας (pantas)-all (with the plural)) men-ἀνθρώπους (anthropous)-a human being, whether male or female) unto-εἰς (eis)-into, unto, towards) justification-δικαίωσιν (dikaiosin)-a setting right) of life-ζωῆς (zoes)-life).:

" Unto all men to justification of life" : The WHOLE RACE is on the receiving END OF BOTH guilt and grace ( Tit_2:11 ). " Unto all men" : Don't make the mistake of interpreting all men as of all men unconditionally. The benefits of Christ's death are available to the WHOLE RACE (which infers that the whole race is in need of a Savior). But Paul has already mentioned that conditions are attached to this justification ( Rom_5:1 ; Rom_4:6,/7,/8 ). Calvinism is wrong when it claims that Jesus only died for the elect, that is, He only died for those God had predestined for salvation, apart of their own personal choices. Paul asserts that the benefits of the death of Christ are available to as many who are also affected by the fact that sin was introduced into the world. One becomes a sinner or walks in the footsteps of Adam in the same basic way that one becomes a Christian and walks in the footsteps of Christ, that is, both are the result of human freewill. We choose to go into sin and we can choose to come out of it.-(Mark Dunagan). SL

Here we have the result of the single deed of Adam and the result of the single deed of Christ. The result of Adam’s single deed extends to all people, and that means condemnation for everyone. This refers to the one who belongs to Adam, the one who is unconverted, who will be judged. Likewise, the result of Christ’s deed extends to all people. Everyone can partake of the new life to which the judgment cannot reach.-(Kingcomments). SL

What a righteous thing it was for God to provide a means to recover the lost inheritance of Paradise! As Ironside expressed it! "A life is offered as a free gift to all who are involved in the consequences of Adam's sin, which life is the eternal life manifested in the Son of God who once lay low in death under the sentence of condemnation, but arose in triumph, having abolished death, and now as Head of a new race, imparts his own resurrection life, a life with which no charge of sin can ever be linked, to all who believe in him."[34]. This is the "new creation" of which Paul frequently wrote. Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold they are become new (2 Corinthians 5:17). Let it be noted that the new life is specifically limited to them that are "in Christ." Someone has described Romans as "The Theology of Salvation in Christ"; and that is the phase of Paul's teaching that he was about to develop more fully in the next chapters. The gift of God, which is Christ with all that he means, is here said to be "unto all." Are all therefore saved? Paul wrote Titus thus: The grace of God hath appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world (Titus 2:11,12). Of course, the fact in view, both here and in Titus, is the availability of Salvation to all people, and this has no reference to their actually possessing it. . . .Richard Batey has a wonderful exposition of HOW the act of Christ reversed the consequences of Adam's act of rebellion. He wrote: Adam desired to be like God, knowing good and evil, and disobeyed God. In the desire to be like God, Adam transgressed the limits of his creaturely existence. ... On the other hand, Christ who did not count "equality with God a thing to be grasped" (Philippians 2:6), emptied himself and assumed the form of man the creature and servant.[35]. Pride always has been and always will be the great temptation of man. It was by pride that Satan himself fell; it is pride that goeth before destruction, that leads the procession of the deadly sins, and that sets up the barriers across every pathway, whether of thought or action, that leads to life.-(Coffman's Commentaries). SL

For-γὰρ (gar)-for, verily) as-ὥσπερ (hosper)-just as, even as) by-διὰ (dia)-through, by means of) one-ἑνὸς (henos)-one (a primary numeral) man's-ἀνθρώπου (anthropou)-a man, a human being) disobedience-παρακοῆς (parakoes)-a hearing amiss, lack of attention) many-πολλοί (polloi)-much, many) were made-κατεστάθησαν (katestathesan)-to set down, to place down, (equivalent to: to declare, show to be, constitute)) sinners-ἁμαρτωλοὶ (hamartoloi)-sinner, sinful, erring one): so-οὕτως καὶ (houtos kai)-thus also) by-διὰ (dia)-through, by means of) the-τῆς (tes)-the) obedience-ὑπακοῆς (hupakoes)-hearkening, submissively, obedience, (i.e. (by implication) compliance or submission:—obedience, (make) obedient, obey(-ing)) of-τοῦ (tou)-of the) one-ἑνὸς (henos)-one (a primary numeral), shall many-πολλοί (polloi)-much, many) be made-κατασταθήσονται (katastathesontai)-to set down, to place down, (equivalent to to declare, show to be, constitute)) righteous-δίκαιοι (dikaioi)-right, righteous, just).:

"Were made": They were made sinners by their own choice (5:12)-[("for that all have sinned)]. As Adam's disobedience did not make the many sinners without their choice , so neither does the obedience of Christ make the many righteous without their choice. Calvinists claim that these verses teach that all are born automatically and unconditionally inheriting Adam's sin, yet such would have the rest of the verse teaching that all have unconditionally inherited Christ's righteousness, which would be universal and unconditional salvation.-(Mark Dunagan). SL

For ... - This verse is not a mere repetition of the former, but it is an explanation. By the former statements it might perhaps be inferred that people were condemned without any guilt or blame of theirs. The apostle in this verse guards against this, and affirms that they are in fact sinners. He affirms that those who are sinners are condemned, and that the sufferings brought in on account of the sin of Adam, are introduced because many were made sinners. Sinners - Transgressors; those who deserve to be punished. It does not mean those who are condemned for the sin of another; but those who are violators of the Law of God. All who are condemned are sinners. They are not innocent persons condemned for the crime of another. People may be involved in the consequences of the sins of others without being to blame. The consequences of the crimes of a murderer, a drunkard, a pirate may pass over from them, and affect thousands, and overwhelm them in ruin. But this does not prove that they are blameworthy. In the divine administration none are regarded as guilty who are not guilty; none are condemned who do not deserve to be condemned. All who sink to hell are sinners. By the obedience of one - Of Christ. This stands opposed to the disobedience of Adam, and evidently includes the entire work of the Redeemer which has a bearing on the salvation of people; Philippians 2:8, "He ...became obedient unto death."-(Barnes' Notes). BH

made sinners … made righteous] Better, constituted, “put into a position” of guilt and righteousness respectively. Here the whole context points to not a moral change but a legal standing. In Adam “the many” became, in the eye of the Law, guilty; in Christ “the many” shall become, in the eye of the same Law, righteous. In other words, they shall be justified.—“Shall be made:”—the future refers to the succession of believers. The justification of all was, ideally, complete already; but, actually, it would await the times of individual believing.—“Many:”—lit., in both cases, “the many.”-(Cambridge BSC). BH

Were made (κατεστάθησαν) See on James 3:6. Used elsewhere by Paul only at Titus 1:5[(ordain)], in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See Matthew 24:25;

Acts 6:3 [(we may appoint)]; Acts 7:10[(he made)]; Hebrews 5:1[(is ordained)], etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Acts 17:15[(conducted)]. From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. So 2 Peter 1:8[(they make)]; James 4:4[(is)]; James 3:6[(is)]. . . ."(Vincent's Word Studies). BH

This is a restatement, for emphasis, of what Paul had just written; but as Thomas noted, there is a significant addition to the thought. One point in the comparison is still incomplete. Adam's sin has not been contrasted with Christ's obedience, but with the cause of that obedience. ... It is now shown that these effects were wrought by means of Christ's obedience, the exact contrast of Adam's disobedience.[36]. Fittingly, in view of all that Paul had written, touching upon justification through the "obedience of faith," he brought dramatically to the foreground in this, the climax of his thoughts in that connection, the obedience of Jesus Christ. Implicit in this is the great fact that only by a perfect faith and a perfect obedience is it possible to attain justification in the sight of God; and how, then, may people have such perfect faith and obedience available to them unto justification? Only "in Christ," that is, by being dead to themselves, by forsaking utterly their old identity, and by perfect identification with Christ, being "in him," and thus being saved by his perfect faith and obedience, and not by their own. The greatest heresy of all ages is the proposition that a stinking sinner's faith can justify the sinner, either with or without obedience of the kind any man would be able to exhibit! What Whiteside observed regarding the fact that it is absolutely impossible to transfer righteousness from one person to another is profoundly true. It is not by transferring the righteousness of Christ into sinners that God justifies and saves the lost, but by transferring the sinners into Christ! The sinner dies to himself, effaces himself utterly, dies to sin, puts off the old man, and enters Christ, thus having a new identity "in Christ," with the consequence that the perfect faith and obedience of Christ, called Christ's righteousness, are thereupon his, actually his; for, in a very real sense, he IS CHRIST. Paul put it like this: It is no longer I that live, but Christ liveth in me; and that life which I now live in the flesh I live in faith (not my own faith) which is in the Son of God (Galatians 2:20). (Parenthesis mine; italicized additions to text omitted).-(Coffman's Commentaries). SL

Scrivener's Textus Receptus 1894
3 ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους. 4 ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν Θεοῦ, 5 οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸν αὐτοῦ ἔλεον ἔσωσεν ἡμᾶς, διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Πνεύματος Ἁγίου, 6 οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως, διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 7 ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι, κληρονόμοι γενώμεθα κατ’ ἐλπίδα ζωῆς αἰωνίου. 8 πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσι καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες τῷ Θεῷ. ταῦτά ἐστι τὰ καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·

Titus 3:3-8

3 “For we ourselves also were-ἦμεν (hemen)-to be) sometimes-ποτε (pote)-once, at some time, in times past) *foolish-ἀνόητοι (anoetoi)-thoughtless, foolish, fool, unwise), *disobedient-ἀπειθεῖς (apeitheis)-disobedient, not persuaded), *deceived-πλανώμενοι (planomenoi)-to lead astray, err, seduce, wander, be out of the way), *serving-δουλεύοντες (douleuontes)-to serve, be a slave, do service, be in bondage) divers-ποικίλαις (poikilais)-diverse, manifold, various) *lusts-ἐπιθυμίαις (epithumiais)-desire, over desire, concupiscence (e.g. inordinate/improper desire)) and-καὶ (kai)-and, also) *pleasures-ἡδοναῖς (hedonais)-sweetness, pleasure, (to please); sensual delight; by implication, desire:—lust, pleasure)), living-διάγοντες (diagontes)-to lead or go through, (namely; to live)) in *malice-κακίᾳ (kakia)-evil, badness, (i.e. malignity, malice, ill-will, desire to injure)) and envy-φθόνῳ (phthono)-envy, jealousy), hateful-στυγητοί (stugetoi)-hated, abominated, (to hate); hated, i.e. odious:—hateful)), and hating-μισοῦντες (misountes)-to hate) one another-ἀλλήλους (allelous)-each other, one another). 4 But after that the *kindness-χρηστότης (chrestotes)-beneficence, goodness, benignity) and //love (Or, pitie) of God our *Saviour-σωτῆρος (soteros)-a saviour, preserver) toward man-φιλανθρωπία (philanthropia)-love of mankind, (i.e. benevolence, kindness, generosity)) *appeared-ἐπεφάνη (epephane)-to shine upon, give light, (to shine upon, i.e. become (literally) visible or (figuratively) known:—appear, give light)), 5 Not-οὐκ (ouk)-no, not (the absolute negative)) by-ἐξ (ex)-out of) works-ἔργων (ergon)-work, deed, doing, labour) of-ἐν (en)-in) *righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act)) which-ὧν (on)-which) we-ἡμεῖς (hemeis)-we, us) have done-ἐποιήσαμεν (epoiesamen)-to do, (i.e. to:—do, perform, accomplish)), but-ἀλλὰ (alla)-but) according to-κατὰ (kata)-according to, in accordance with) his-αὐτοῦ (autou)-of him) *mercy-ἔλεον (eleon)-kindness, beneficence, compassion (human or divine, especially active):—(+ tender) mercy)) *he saved-ἔσωσεν (esosen)-to save, keep sound, (i.e. deliver or protect; (positively) to make one a partaker of the salvation by Christ)) us-ἡμᾶς (hemas)-us, we), by-διὰ (dia)-through, by means of) *the washing-λουτροῦ (loutrou)-a laver, bath, washing vessel, (i.e. (figuratively), baptism:—washing)) *of regeneration-παλιγγενεσίας (paliggenesias)-re-creation, regeneration, (properly: new birth, reproduction, renewal, recreation)), and-καὶ (kai)-and, also) *renewing-ἀνακαινώσεως (anakainoseos)-a making new again, (i.e. renovation:—renewing)) of the holy- Ἁγίου (Hagiou)-holy, sacred) Ghost- Πνεύματος (Pneumatos)-spirit, (i.e. the holy Spirit)), 6 Which-οὗ (huo)-of which) he shed-ἐξέχεεν (execheen)-to pour out, shed, (metaphorically: equivalent to to bestow or distribute largely)) on-ἐφ (eph)-on, upon) us-ἡμᾶς (hemas)-us, we) //*abundantly-πλουσίως (plousios)-richly) (Grk. richly), through-διὰ (dia)-through, by means of) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) our-ἡμῶν (hemon)-of us) Saviour-σωτῆρος (soteros)-a saviour, preserver): 7 That-ἵνα (hina)-that, in order that, so that) *being justified-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous)) by his-ἐκείνου (ekeinou)-that, that one, of that) grace-χάριτι (chariti)-grace, graciousness, good-will, loving-kindness, favor), we should be made-γενώμεθα (genometha)-to become) heirs-κληρονόμοι (kleronomoi)-one who receives a lot or portion) according to-κατ (kat)-according to, in accordance with) *the hope-ἐλπίδα (elpida)-hope, (expectation (abstractly or concretely) or confidence:—faith, hope)) *of eternal-αἰωνίου (aioniou)-age lasting, everlasting, for ever) life-ζωῆς (zoes)-life, (i.e. life after the resurrection)). 8 This is a faithful-Πιστὸς (pistos)-faithful, steady) saying-λόγος (logos)-word, statement, message), and-καὶ (kai)-and, also) these things-περὶ τούτων (peri touton)-about, concerning (of these)) I will-βούλομαί (boulomai)-to "will," i.e. (reflexively) be willing:—be disposed, minded, intend) that thou-σε (se)-thou) affirm constantly-διαβεβαιοῦσθαι (diabebaiousthai)-to maintain strongly, (i.e. to affirm strongly, assert confidently)), that-ἵνα (hina)-in order that, so that) they which have believed-πεπιστευκότες (pepisteukotes)-to adhere to, trust, rely on) in God-Θεῷ (Theo)-God, (God the Father:—the supreme Divinity)), might be careful-φροντίζωσι (phrontizosi)-to be thoughtful or mindful) *to maintain-προΐστασθα (proistasthai)-to cause to stand before or forward, (or (by implication) to practise:—maintain, be over, rule)) good-καλῶν (kalon)-beautiful, pleasing, good) works-ἔργων (ergon)-work, deed, doing, labour (by implication: an act)): these things are-ἐστι (esti)-'to be') *good-καλὰ (kala)-beautiful, pleasing, good,(properly; beautiful, but chiefly (figuratively) good (literally or morally), i.e. valuable or virtuous (for appearance or use)) and profitable-ὠφέλιμα (ophelima)-profitable, beneficial) unto men.”

Example of Greek word:

*ἀνόητοι (anoetoi)-foolish click: Galatians 3:3
*ἀπειθεῖς (apeitheis)-disobedient click: Titus 1:16 // 2 Timothy 3:2
*πλανώμενοι (planomenoi)-deceived click: 2 Timothy 3:13
*δουλεύοντες (douleuontes)-serving click: Eph 6:7-(doing service) // Rom 12:11
*ἡδοναῖς (hedonais)-pleasures click: James 4:3-(lusts)
*ἐπιθυμίαις (epithumiais)-lusts click: 1 Peter 4:2
*κακίᾳ (kakia)-malice click: Ephesians 4:31
*χρηστότης (chrestotes)-kindness click: Galatians 5:22 (gentleness)
*σωτῆρος (soteros)-Saviour click: 1 Tim 1:1 // 2 Pet 3:18 // 2 Tim 1:10
*ἐπεφάνη (epephane)-appeared click: Titus 2:11 (hath appeared)
*δικαιοσύνῃ (dikaiosune)-righteousness click: Luke 1:75
*ἔλεον (eleon)-mercy click: Matthew 9:13
*ἔσωσεν (esosen)-he saved click: Mrk 15:31 // Mat 27:42 // Luk 23:35-(he saved)
*G3067: (λουτροῦ-the washing) click: Eph 5:26 (λουτρῷ-washing)
*G3824: (παλιγγενεσίας-of regeneration) click: Mat 19:28 (παλιγγενεσίᾳ-regeneration)
*G342: (ἀνακαινώσεως-renewing) click: Rom 12:2 (ἀνακαινώσει-renewing)
*πλουσίως (plousios)-abundantly click: Col 3:16-(richly) // 2 Pet 1:11
*δικαιωθέντες (dikaiothentes)-being justified click: Rom 5:1 // Rom 5:9-(being justified)
*ἐλπίδα (elpida)-the hope click: Philippians 1:20
*αἰωνίου (aioniou)-of eternal click: John 6:68
*προΐστασθαι (proistasthai)-to maintain click: Titus 3:14
καλὰ (kala)-good click: Mat 5:16 // Joh 10:32 // Rom 12:17-(things honest)

Greek Interlinear:

were-ἦμεν: Verb, Imperfect, (No voice stated), Indicative, 1st Person, Plural: For we ourselves also ["WE-WERE"//"were"] sometimes foolish, disobedient,
deceived-πλανώμενοι: Verb, Present, Passive, Participle, Nominative, Plural, Masculine: ["beING-STRAYED"//"being-deceived"],
serving-δουλεύοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["SLAVING"] divers lusts and pleasures,
living-διάγοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["THRU-LEADING"//"leading-on"] in malice and envy, hateful,
and hating-μισοῦντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["HATING"] one another. But after that the kindness and love of God our Saviour toward man
appeared-ἐπεφάνη: Verb, Second-Aorist, Passive, Indicative, 3rd Person, Singular: ["ON-APPEARed"], Not by works of righteousness which we
have done-ἐποιήσαμεν: Verb, Aorist, Active, Indicative, 1st Person, Plural: ["DO"], but according to his mercy
he saved-ἔσωσεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-SAVES"] us, by the washing of regeneration, and renewing of the holy Ghost, Which
he shed-ἐξέχεεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["He-OUT-POURS" // "he-pours-out"] on us abundantly, through Jesus Christ our Saviour: that
being justified by-δικαιωθέντες: Verb, Aorist, Passive, Participle, Nominative, Plural, Masculine: ["BEING-JUSTIFIED"] by his grace,
we should be made-γενώμεθα: Verb, Second-Aorist, Middle-Deponent, Subjunctive, 1st Person, Plural: ["WE-MAY-BE-BECOMING"] heirs according to the hope of eternal life. This is a faithful saying, and these things
I will-βούλομαί: Verb, Present, Middle or Passive Deponent, Indicative, 1st Person, Singular: ["I-AM-intendING"] that thou
affirm constantly-διαβεβαιοῦσθαι: Verb, Present, Middle or Passive Deponent, Infinitive: ["TO-BE-THRU-confirmING"], that
they which have believed-πεπιστευκότες: Verb, Perfect, Active, Participle, Nominative, Plural, Masculine: ["ones-HAVING-BELIEVED"] in God,
might be careful-φροντίζωσιν: Verb, Present, Active, Subjunctive, 3rd Person, Plural: ["may-be-being-concern"//"MAY-BE-beING-DISPOSizED"] to
maintain-προΐστασθαι: Verb, Present, Middle, Infinitive: ["to-preside"] good works: these things
are-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] good and profitable unto men.

Punctuation Comparison:

1611 AV

3 For we our selues also were sometimes foolish, disobedient, deceiued, seruing diuers lusts and pleasures, liuing in malice and enuy, hatefull, and hating one another. 4 But after that the kindnesse and loue of God our Sauiour toward man appeared, 5 Not by workes of righteousnesse which wee haue done, but according to his mercy he saued vs, by the washing of regeneration, and renewing of the holy Ghost, 6 Which hee shed on vs abundantly, through Iesus Christ our Sauiour: 7 That being iustified by his grace, we should bee made heires according to the hope of eternall life. 8 This is a faithfull saying, and these things I will that thou affirme constantly, that they which haue beleeued in God, might be carefull to maintaine good works: these things are good and profitable vnto men.

1769 KJV

3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. 4 But after that the kindness and love of God our Saviour toward man appeared, 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 Which he shed on us abundantly through Jesus Christ our Saviour; 7 That being justified by his grace, we should be made heirs according to the hope of eternal life. 8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

Commentaries:

Not-οὐκ (ouk)-no, not (the absolute negative)) by-ἐξ (ex)-out of) works-ἔργων (ergon)-work, deed, doing, labour) of-ἐν (en)-in) righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act)) which-ὧν (on)-which) we-ἡμεῖς (hemeis)-we, us) have done-ἐποιήσαμεν (epoiesamen)-to do, (i.e. to:—do, perform, accomplish)), but-ἀλλὰ (alla)-but) according to-κατὰ (kata)-according to, in accordance with) his-αὐτοῦ (autou)-of him) mercy-ἔλεον (eleon)-kindness, beneficence, compassion (human or divine, especially active):—(+ tender) mercy)) he saved-ἔσωσεν (esosen)-to save, keep sound, (i.e. deliver or protect; (positively) to make one a partaker of the salvation by Christ)) us-ἡμᾶς (hemas)-us, we),:

Not… righteousness- It was not man’s righteousness, but his sin, that brought the Saviour and the plan of salvation.-(Whedon's Commentary). SL

Not by works done in righteousness, which we did ourselves... God's unmerited grace is the source of all salvation, and all the good works of a hundred lifetimes could never earn or merit the saving grace of God. These words have been made the excuse for denying that such ordinances as baptism and the Lord's supper are in any wise essential to salvation; but that class of deeds commanded by Christ as prerequisite to redemption simply do not lie within the periphery of this statement here. What Paul spoke of here was "the righteousness of men," the works "which we did ourselves." It is imperative to notice that "the washing of regeneration" mentioned at once is by that very citation excluded from the "works done in righteousness" which are contrasted with it. [(In other words, Coffman is affirming that the "washing of regeneration", i.e. baptism is excluded from "works done in self righteousness"; because baptism is not a (work) of men, but essential, ordained of God)]. But according to his mercy he saved us... It is customary for commentators at this point in their exposition to take five pages explaining how this means that God's mercy saves us without our being baptized, despite the fact that the very next line says that "God's mercy saved us through baptism!-[("by the washing of regeneration")]"-(Coffman Commentaries). SL

If God had dealt with you according to your behavior, you would have been lost. But fortunately He did not. Instead on the contrary he dealt with you in His “kindness … and love for mankind”. Therefore you are still alive and you have not ended up in the ditch, or worse, in hell. His ‘kindness’ has totally changed you. That kindness is supposed to be seen in you by people. You are not kind because others are kind to you, but because you are a Christian. While you were hateful He showed His ‘love toward man’ to you.-(Kingcomments). SL

by-διὰ (dia)-through, by means of) the washing-λουτροῦ (loutrou)-a laver, bath, washing vessel, (i.e. (figuratively), baptism:—washing)) of regeneration-παλιγγενεσίας (paliggenesias)-re-creation, regeneration, (properly: new birth, reproduction, renewal, recreation)), and-καὶ (kai)-and, also) renewing-ἀνακαινώσεως (anakainoseos)-a making new again, (i.e. renovation:—renewing)) of the holy- Ἁγίου (Hagiou)-holy, sacred) Ghost- Πνεύματος (Pneumatos)-spirit, (i.e. the holy Spirit)), 6 Which-οὗ (huo)-of which) he shed-ἐξέχεεν (execheen)-to pour out, shed, (metaphorically: equivalent to to bestow or distribute largely)) on-ἐφ (eph)-on, upon) us-ἡμᾶς (hemas)-us, we) //abundantly-πλουσίως (plousios)-richly) (Grk. richly), through-διὰ (dia)-through, by means of) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) our-ἡμῶν (hemon)-of us) Saviour-σωτῆρος (soteros)-a saviour, preserver)::

Saved us through the washing of regeneration...The ASV margin gives "laver" in this clause instead of "washing"; but as Spence said, "Laver here can only signify the baptismal font."[12] The allusion, of course, is to the great bronze laver that stood at the entrance to the Jewish temple, in which priests washed themselves before engaging in their duties within the sanctuary. The analogy in the Christian religion is the baptistery, the same being the only laver connected with the holy faith, and being the place where sinners are cleansed and justified prior to their entry into the true sanctuary, which is the Lord's church. The use of the term laver is very fortunate, because the primary meaning of it, in context, is the baptistery, standing in a figure (metonymy) for baptism, for which alone a baptistery is used, and adequately translated as "washing." But please note the significance of this. It is a thundering, emphatic denial of the nonsense that "The washing referred to is wholly spiritual."[13] Is a baptistery needed for that? The Expositor's Greek New Testament sums up the meaning here thus: God saved us by baptism, which involves two complementary processes, (a) the ceremony itself which marks the actual moment in time of the new birth, and (b) the daily, hourly, momently renewing of the Holy Spirit.[14] It is inexcusable to say that baptism "is only setting the seal on the essential act of faith"... or that baptism is little more than a purifying act; as Beasley-Murray stated it, "Neither of these contentions is worthy of discussion."[15] In the verse we are considering, as the same writer added, "Baptism is efficacious by itself." But isn't baptism only a symbol? This has been shouted so loudly and so frequently and for so long that many believe it; but it is untrue. Lenski sets the matter straight. Commenting on the affirmation that "Man submits to baptism after the new birth to picture it forth to men," he has this: Paul excludes this idea in a double way. "God saves us by means of the bath, etc. - this is the bath of regeneration. How can anyone think Paul would say, "God saved us by means of a picture of regeneration? Compare Jesus' own words in John 3:5. [16]. And renewing of the Holy Spirit. . ." The twin elements of the new birth, as set forth in John 3:3/ 4/ 5, are present here. One birth with two elements in it, the bath in water (baptism) and the Holy Spirit of promise - this is the teaching of the New Testament. The same twin elements in the new birth are evident in Peter's Pentecostal command to "Repent and be baptized... receive the Holy Spirit" (Acts 2:38/ 39).-(Coffman Commentaries). SL

Renewing- We view the washing of regeneration as covering the negative side of our sanctification, namely, the cleansing from sin; and renewing, the positive side, the empowering and invigorating the soul to active holiness. Both these are, indeed, ordinarily included under the term regeneration.-(Whedon's Commentary). SL

By the washing of regeneration, and renewing of the Holy Ghost.—Seeing, then, that God has saved us by His own act, independently of any work of ours, we ask, How has He effected this? The words we are here considering give the answer to the question. The Greek should be rendered, “by the laver of regeneration,” &c. Then, by means of the laver of regeneration, &c, has God put us into a state of salvation. In other words, He has effected this by means of “baptism” (for the laver here can only signify the baptismal font, and is called the laver of regeneration because it is the vessel consecrated to the use of that sacrament), whereby, in its completeness as a sacrament, the new life in Christ is conveyed. Baptism, then, is the means through which we receive the saving grace of Christ; in its laver we are born again to a new life, in it we receive strength through the Holy Ghost constantly to renew and to develop this new life, for it is not only the laver of regeneration but also of renovation by the Holy Spirit. "-(Ellicott's Commentary). BH

By the washing of regeneration (διὰ λουτροῦ παλινγενεσίας) Λουτρόν only here and Ephesians 5:26. It does not mean the act of bathing, but the bath, the laver. Παλινγενεσία-[(Paliggenesias- "of regeneration")] only here and Matthew 19:28, where it is used of the final restoration of all things. The phrase laver of regeneration distinctly refers to baptism, in connection with which and through which as a medium regeneration is conceived as taking place. Comp. Romans 6:3-5. It is true that nothing is said of faith; but baptism implies faith on the part of its recipient. It has no regenerating effect apart from faith; and the renewing of the Holy Spirit is not bestowed if faith be wanting.-(Vincent's Words Studies). BH

Yet, God was gently disposed toward all mankind. He initiated efforts to save man by sending the Savior to earth. Though man may do a multitude of good deeds, he cannot earn salvation. Instead, man's salvation comes as a result of God's mercy. The loving Father extends that mercy through-[(by means of)] the washing of regeneration ( Tit_3:4-5 ). Joseph H. Thayer, in his Greek-English Lexicon of the New Testament , says the word "regeneration" means "new birth." A careful comparison with Rom_6:3, /4 clearly shows Paul is talking about baptism since it is in that watery grave that one finds newness of life (see also 1Co_6:11 ; Eph_5:26 ). Of course, salvation is not complete without the renewing of the Holy Spirit. Peter told the Pentecost assembly to "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" ( Act_2:38 ). Christians are bought with a price and have become the dwelling place of the Holy Spirit. He is the symbol of our hope in God's love which has been given to us ( 1Co_6:19 /20 ; Rom_5:5 ). In Tit_3:6 , Paul describes Christ as having poured out the Spirit upon those penitents who were baptized.-(Gary Hampton Commentary). SL

Not by works of righteousness, &c.— "For it was not by any works of righteousness which we ourselves had done; for any acts of obedience, whether to ceremonial or moral precepts, by which we had made ourselves worthy of his favourable regard; but according to his own mercy, that he saved us from condemnation and ruin, by the washing of regeneration, and the renewing of the Holy Spirit; which, by its purifying influence, operates to turn to God all that will yield to be saved by grace, and brings them into the number of his children, and afterwards advances the happy work in all that persevere in cleaving to him, by improving them more and more in the divine life and image." Which he shed on us abundantly, &c.— "Even by that Spirit which he poured out upon us richly and abundantly, in his various gifts and graces, by Jesus Christ our Saviour, by virtue of whose intercession it has been imparted to the children of men; that being justified by his grace, we might become heirs of the most valuable blessings, according to the hope of eternal life, which as the gift of that grace he has exhibited to our believing views, as the great and noble object of our pursuit."-(Thomas Coke Commentary). SL

That-ἵνα (hina)-that, in order that, so that) being justified-δικαιωθέντες (dikaiothentes)-to make or declare right, (i.e. to:—declare, pronounce; righteous)) by his-ἐκείνου (ekeinou)-that, that one of that) grace-χάριτι (chariti)-grace, graciousness, good-will, loving-kindness, favor), we should be made-γενώμεθα (genometha)-to become) heirs-κληρονόμοι (kleronomoi)-one who receives a lot or portion) according to-κατ (kat)-according to, in accordance with) the hope-ἐλπίδα (elpida)-hope, (expectation (abstractly or concretely) or confidence:—faith, hope)) of eternal-αἰωνίου (aioniou)-age lasting, everlasting, for ever) life-ζωῆς (zoes)-life, (i.e. life after the resurrection)).:

Yet, God was gently disposed toward all mankind. He initiated efforts to save man by sending the Savior to earth. Though man may do a multitude of good deeds, he cannot earn salvation. Instead, man's salvation comes as a result of God's mercy. The loving Father extends that mercy through the washing of regeneration ( Tit_3:4-5 ). Joseph H. Thayer, in his Greek-English Lexicon of the New Testament , says the word "regeneration" means "new birth." A careful comparison with Rom_6:3,/4 clearly shows Paul is talking about baptism since it is in that watery grave that one finds newness of life (see also 1Co_6:11 ; Eph_5:26 ). Of course, salvation is not complete without the renewing of the Holy Spirit. Peter told the Pentecost assembly to "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" ( Act_2:38 ). Christians are bought with a price and have become the dwelling place of the Holy Spirit. He is the symbol of our hope in God's love which has been given to us ( 1Co_6:19,/20 ; Rom_5:5 ). In Tit_3:6 , Paul describes Christ as having poured out the Spirit upon those penitents who were baptized. The Revised Standard Version begins Tit_3:7 with the words "so that." When we obey God in the washing of the new birth and receive the renewing of the Holy Spirit, God justifies us by his grace ( Gal_2:16 ). Obedience then is a means of access to God's favor, not a work of merit. It is the means by which a sinner reaches the blood of Christ which is found in his death ( Joh_19:31-34 ; Col_2:12 ; Rom_3:24,/25,/26 ; Rom_5:9 ). After he is washed in the blood, God adopts him and makes him an heir of the hope of heaven ( Gal_3:26-29 ; Gal_4:1-7 ).-(Hampton's Commentary). SL

That, being justified by his grace — Being freed from sin; for the term justification is to be taken here as implying the whole work of the grace of Christ on the heart, in order to its preparation for eternal glory. Should be made heirs — The Gospel not only gave them the hope of an endless state of glory for their souls, but also of the resurrection and final glorification of their bodies; and they who were children of God were to be made heirs of his glory. See note on Galatians 4:6 / 7.-(Adam Clarke Commentary). SL

Justified... The text is saying that God not only saves us by baptism and the resulting reception of the Holy Spirit, but that "his grace" justifies us by exactly the same means. As Zerr pointed out, "justification has many shades of meaning,"[20] but two of these meanings are predominant, "Justification" in the ultimate sense of being the grounds upon which the Father declares men to be righteous is grounded in the perfect faith and obedience of Jesus Christ our Lord, in whom sinners are justified by being united with, and actually incorporated into Christ's spiritual body, thus being, in fact, "Christ," and justified "as Christ." There is a secondary sense of justification, the one in view here, in which God cleanses from all past sins and receives the sinner into the body of the redeemed. Significantly, baptism here appears as the means used by God's grace in order to achieve man's justification and to make him an heir of eternal life. "Then and there, in and by baptism, and in and by the Spirit bestowed in baptism (we) actually became heirs of eternal life."[21] The bestowal of such high privilege and rich benefit is actual, genuine, real; but it is neither final nor irrevocable. That state will be given to Christians only "on that day." Another word with references to the two uses of "justification" is thus: (1) one is used in the temporary sense, the same being probational, and (2) the other is used in the eternal sense, being final. Of course, it is the first of these which is referred to in this verse.-(Coffman Commentaries). SL

That being justified by his grace, we should be made heirs according to the hope of eternal life.—Here appears the glorious design of God’s salvation. We were in a hopeless and lost state, from which God’s love for man saved us by the laver of regeneration and renovation [(-"through the washing of regeneration and renewing of the Holy Ghost")]; and this was the end for which He saved us—that we should be heirs of eternal life. “Being justified,” that is, freed from the future punishment and consequences of sin, and received into the favour and friendship of God, which favour and friendship had been, through sin, forfeited. “By His grace,” by the favour and kindness of God the Father are we restored to His love and friendship. “Heirs,” see Romans 8:17, where this thought of our heirship of heaven is enlarged. “According to the hope of eternal life;” this life eternal is still for us in the future, though ever present in respect of hope; children of God we indeed are, and sharers in many a good gift of our Father, but eternal life, that glorious inheritance, is still in the far future, and as yet can only be enjoyed by us in hope, but it is a sure hope—eternal life—the hope of which is the mainspring of all Christian work and activity—though it includes it, of course, is something far more than merely endless existence. A veil, impenetrable to mortal eye, hangs between us and the many mansions of the Father’s house. “It doth not yet appear what we shall be;”-[(1 John 3:2)] we only know that then, we, in company with an innumerable host of blessed beings, shall share in the beatific vision; we only know that then “we shall ever be with the Lord;” and that with this thought and with these words are we to comfort one another. (See 1 Thessalonians 4:17 /18.)-(Ellicott's Commentary). BH

This is a faithful-Πιστὸς (pistos)-faithful, steady) saying-λόγος (logos)-word, statement, message), and-καὶ (kai)-and, also) these things-περὶ τούτων (peri touton)-about, concerning (of these)) I will-βούλομαί (boulomai)-to "will," i.e. (reflexively) be willing:—be disposed, minded, intend) that thou-σε (se)-thou) affirm constantly-διαβεβαιοῦσθαι (diabebaiousthai)-to maintain strongly, (i.e. to affirm strongly, assert confidently)), that-ἵνα (hina)-in order that, so that) they which have believed-πεπιστευκότες (pepisteukotes)-to adhere to, trust, rely on) in God-Θεῷ (Theo)-God, (God the Father:—the supreme Divinity)), might be careful-φροντίζωσι (phrontizosi)-to be thoughtful or mindful) to maintain-προΐστασθα (proistasthai)-to cause to stand before or forward, (or (by implication) to practise:—maintain, be over, rule)) good-καλῶν (kalon)-beautiful, pleasing, good) works-ἔργων (ergon)-work, deed, doing, labour (by implication: an act))::

This is a faithful saying, &c.— "But though believers are put into a state of justification, merely by grace, or through the divine favour, this is a matter of certain truth and great importance; and, concerning these things, I order that you strenuously insist upon it, that they who have believed in God, as he has revealed himself in the gospel of his Son, should be very careful to stand up for good works:"—that is, all those actions which embrace or include our duty towards God, our neighbour, and ourselves. These good and excellent works the Christians were to maintain and stand up for; to defend them, as it were, from whatever might tend to make themselves remiss in the performance of them.-(Thomas Coke Commentary). SL

And these things I will — Και περι τουτων βουλομαι σε διαβεβαιουσθαι· And I will, or desire, thee to maintain earnestly what concerns these points. The things to which the apostle refers are those of which he had just been writing, and may be thus summed up:-

1. The ruined state of man, both in soul and body.

2. The infinite goodness of God which devised his salvation.

3. The manifestation of this goodness, by the incarnation of Jesus Christ.

4. The justification which they who believed received through his blood.

5. The mission of the Holy Spirit, and the purification of the heart by his influence.

6. The hope of the resurrection of the body, and the final glorification of both it and the soul through all eternity.

7. The necessity of obedience to the will of God, and of walking worthy of the vocation wherewith they had been called.

8. And all these points he wills him to press continually on the attention of believers; and to keep constantly in view, that all good comes from God's infinite kindness, by and through Christ Jesus. They which have believed in God — All Christians; for who can maintain good works but those who have the principle from which good works flow, for without faith it is impossible to please God. These things are good and profitable — They are good in themselves, and calculated to promote the well-being of men.-(Adam Clarke Commentary). SL

Be careful to excel in good works — Though the apostle does not lay these for the foundation, yet he brings them in at their proper place, and then mentions them, not slightly, but as affairs of great importance. He desires that all believers should be careful - Have their thoughts upon them: use their best contrivance, their utmost endeavours, not barely to practise, but to excel, to be eminent and distinguished in them: because, though they-[(the good works)] are not the ground-[(Or, the foundation/means)] of our reconciliation with God, yet they are amiable and honourable to the Christian profession.-(Wesley's Explanatory). SL

Sanctification

Scrivener's Textus Receptus 1894
7 ἠλάττωσας αὐτὸν βραχύ τι παρ’ ἀγγέλους· δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν, καὶ κατέστησας αυτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου· 8 πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. ἐν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. 9 τὸν δὲ βραχύ τι παρ’ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου. 10 ἔπρεπε γὰρ αὐτῷ, δι’ ὃν τὰ πάντα, καὶ δι’ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι 11 ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες· δι’ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, 12 λέγων, Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε.

Hebrews 2:7-12

7 “Thou madest him a //little-βραχύ (brachu)-short (i.e. of time; a short time, for a little)) lower-ἠλάττωσας (elattosas)-to make low, less, (to lessen (in rank or influence):—decrease, make lower; to make less or inferior)) than (Or, a little while inferior to) the Angels, thou crownedst-ἐστεφάνωσας (estephanosas)-to crown, (universally: to adorn, to honor)) him with glory and honour, and didst set-κατέστησας (katestesas)-to set down, (to set one over a thing (in charge of it), i.e. (figuratively) to designate, constitute, convoy:—appoint, be, conduct, make, ordain, set) him over the works of thy hands. 8 Thou hast put all things in subjection-ὑπέταξας (hupotaxai)-to put in array under, (i.e. to subject, put in subjection)) under his feet. For in that he put all-πάντα (panta)-all, the whole, every, everything, (i.e. all things)) in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9 But-δὲ (de)-but, yet) we see-βλέπομεν (blepomen)-to see, perceive, understand) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), who-τὸν (ton)-the one) *was made a little-βραχύ τι (brachu ti)-short (i.e. of time; a short time, for a little)) lower-ἠλαττωμένον (elattomenon)-to make low, less, (to lessen (in rank or influence):—decrease, make lower; to make less or inferior)) than-παρ (par)-to the side of, (i.e. in comparison to)) the Angels-ἀγγέλους (aggelous)-messenger, agent, envoy), //for-διὰ (dia)-because of, on account of) (Or, by) *the suffering-πάθημα (pathema)-suffering, motion, (that which one suffers or has suffered; suffering, affliction; i.e. hardship or pain; (subjectively), an emotion or influence:—affliction, motion, suffering)) of-τοῦ (tou)-of the) *death-θανάτου (thanatou)-death, (properly: the death of the body)), *crowned-ἐστεφανωμένον (estephanomenon)-to crown, (universally: to adorn, to honour)) with glory-δόξῃ (doxe)-glory) and-καὶ (kai)-and, also) *honour-τιμῇ (time)-honour, (by analogy: esteem (especially of the highest degree)), that-ὅπως (hopos)-in order that; with the design or to the end that; that (It denotes the purpose or end)) he by the grace-χάριτι (chariti)-grace, graciousness) of God-Θεοῦ (Theou)-God, (God the Father)) should taste-γεύσηται (geusetai)-a primary verb; to taste, (figuratively: come to know, experience, partake of)) death-θανάτου (thanatou)-death, (properly: the death of the body)) for-ὑπὲρ (huper)-for the sake of, (i.e. for one's advantage or benefit)) every man-παντὸς (pantos)-every one). 10 For-γὰρ (gar)-for, verily) it became-ἔπρεπε (eprepe)-it is proper, (i.e. (by implication) to be suitable or proper; it is fit or right):—become, comely)) him-αὐτῷ (auto)-to him), for-δι (di)-because of, on account of) whom-ὃν (hon)-whom) are all things-πάντα (panta)-all, every, the whole), and-καὶ (kai)-and, also) by-δι (di)-through, by) whom-οὗ (hou)-whom) are all things-πάντα (panta)-all, every, the whole), in bringing-ἀγαγόντα (agagonta) -to lead, (by implication: to bring (forth)) many-πολλοὺς (pollous)-many, much) sons-υἱοὺς (huious)-a son) unto-εἰς (eis)-into, towards) glory-δόξαν (doxan)-glory), *to make the-τὸν (ton)-the) *Captain-ἀρχηγὸν (archegon)-Chief leader:—author, captain) of their-αὐτῶν (auton)-of them) *salvation-σωτηρίας (soterias)-safety, soundness, deliverance, salvation) perfect-τελειῶσαι (teleiosai)-to end, to complete, (i.e. (literally) accomplish, or (figuratively) consummate (in character):—consecrate, finish, fulfil, make) perfect; to bring to the end (goal) proposed)) through-διὰ (dia)-through, by means of) *sufferings-παθημάτων (pathematon)-suffering, motion, (that which one suffers or has suffered; suffering, affliction; i.e. hardship or pain; (subjectively), an emotion or influence:—affliction, motion, suffering)). 11 For-γὰρ (gar) -for, verily) both-τε (te)-both) he that sanctifieth-ἁγιάζων (agiazon)-to set apart, sanctify), and-καὶ (kai)-and) they who are sanctified-ἁγιαζόμενοι (hagiazomenoi)-to set apart, sanctify), are all-πάντες (pantes)-all) of-ἐξ (ex)-out of, from) one-ἑνὸς (henos)-one (in opposed to many)): for-δι (di)-on account of, because of) which-ἣν (en)-which) cause-αἰτίαν (aitian)-cause, reason) *he is not-οὐκ (ouk)-no, not (the absolute negative)) ashamed-ἐπαισχύνεται (epaischunetai)-to be ashamed of) to call-καλεῖν (kalein)-to call, name) them-αὐτοὺς (autous)-them) brethren-ἀδελφοὺς (adelphous)-brethren, brothers), 12 Saying, *I will declare-Ἀπαγγελῶ (apaggelo)-to tell off, (i.e. to make known openly, declare)) thy Name unto my brethren, in-ἐν (en)-in) the midst-μέσῳ (meso)-midst) of the Church-ἐκκλησίας (ekklesias) -that which is called out, (i.e. assembly, congregation)) *will I sing praise-ὑμνήσω (humneso)-to hymn, sing a hymn) unto thee.”

Example of Greek word:

*G1642: (ἠλαττωμένον-was made lower) click: Heb 2:7 (ἠλάττωσας-thou madest lower)
*θανάτου (thanatou)-death click: Mat 26:38 // Joh 8:52 // Act 23:29
*G3804: (πάθημα-the suffering) click: 1 Peter 4:13 (παθήμασι-sufferings)
*G4737: (ἐστεφανωμένον-crowned) click: 2 Tim 2:5 (στεφανοῦται-crowned)
*τιμῇ (time)-honour click: Romans 12:10 (in honour)
*τελειῶσαι (teleiosai)-to make perfect click: Acts 20:24 (that I might finish)
*ἀρχηγὸν (archegon)-Captain click: Hebrews 12:2 (author)
*σωτηρίας (soterias)-salvation click: Eph 1:13 // Heb 2:3 // 2 Cor 6:2-(of salvation)
*παθημάτων (pathematon)-sufferings click: 2 Cor 1:6 ,7 // Php 3:10 // 1 Pet 5:9-(afflictions)
ἐπαισχύνεται (epaischunetai)-he is ashamed click: Heb 11:16 (is not ashamed)
*G518: (Ἀπαγγελῶ-I will declare) click: Mat 12:18 (ἀπαγγελεῖ-he shall shew)
*G5214: (ὑμνήσω-will I sing praise) click: Act 16:25 (ὕμνουν-and sang praises)

Greek Interlinear:

verse: 9-12

we see-βλέπομεν: Verb, Present, Active, Indicative, 1st Person, Plural: But ["we-are-observing"]: Jesus, who
was made lower-ἠλαττωμένον: Verb, Perfect, Passive, Participle, Accusative, Singular, Masculine: ["HAVING-been-made-INFERIOR"] a little than the Angels, for the suffering of death,
crowned-ἐστεφανωμένον: Verb, Perfect, Passive, Participle, Accusative, Singular, Masculine: ["HAVING-been-WREATHED"] with glory and honour, that by the grace of God
he should taste-γεύσηται: Verb, Aorist, Middle-Deponent, Subjunctive, 3rd Person, Singular: ["He-SHOULD-BE-TASTING"] death
for-ὑπὲρ: PREPosition: ["for-the-sake-of"] every man. For
it became-ἔπρεπε: Verb, Imperfect, Active, Indicative, 3rd Person, Singular: ["it-BEHOOVED"] him, for whom are all things, and by whom are all things,
in bringing-ἀγαγόντα: Verb, Second-Aorist, Active, Participle, Accusative, Singular, Masculine: ["LEADING"] many sons unto glory,
to make perfect-τελειῶσαι: Verb, Aorist, Active, Infinitive: ["to-perfect"] the Captain of their salvation through sufferings. For both
he that sanctifieth-ἁγιάζων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["one-hallowing"], and
they who are sanctified-ἁγιαζόμενοι: Verb, Present, Passive, Participle, Nominative, Plural, Masculine: ["ones-being-hallowed"], are all of one: for which cause
he is ashamed-ἐπαισχύνεται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["he-is-being-ashamed"] not
to call-καλεῖν: Verb, Present, Active, Infinitive: ["TO-BE-CALLING"] them brethren,
Saying-λέγων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["sayING"],
I will declare-Ἀπαγγελῶ: Verb, Future, Active, Indicative, 1st Person, Singular: ["I-SHALL-BE-FROM-MESSAGING"//"I-shall-be-reporting"] thy Name unto my brethren, in the midst of the church
will I sing praise-ὑμνήσω: Verb, Future, Active, Indicative, 1st Person, Singular: ["I-SHALL-BE-HYMNING"//"I-shall-be-singing-hymns"] unto thee.

Punctuation Comparison:

1611 AV

9 But wee see Iesus, who was made a little lower then the Angels, for the suffering of death, crowned with glory and honour, that hee by the grace of God should taste death for euery man. 10 For it became him, for whom are all things, and by whom are all things, in bringing many sonnes vnto glory, to make the Captaine of their saluation perfect through sufferings. 11 For both hee that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to cal them brethren, 12 Saying, I will declare thy Name vnto my brethren, in the midst of the Church will I sing praise vnto thee.

1769 KJV

9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. 10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

Commentaries:

But-δὲ (de)-but, yet) we see-βλέπομεν (blepomen)-to see, perceive, understand) Jesus-Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind)), who-τὸν (ton)-the one) was made a little-βραχύ τι (brachu ti)-short (i.e. of time; a short time, for a little)) lower-ἠλαττωμένον (elattomenon)-to make low, less, (to lessen (in rank or influence):—decrease, make lower; to make less or inferior)) than-παρ (par)-to the side of, (i.e. in comparison to)) the Angels-ἀγγέλους (aggelous)-messenger, agent, envoy), //for-διὰ (dia)-because of, on account of) (Or, by) the suffering-πάθημα (pathema)-suffering, motion, (that which one suffers or has suffered; suffering, affliction; i.e. hardship or pain; (subjectively), an emotion or influence:—affliction, motion, suffering)) of-τοῦ (tou)-of the) death-θανάτου (thanatou)-death, (properly: the death of the body)), :

Who was made a little lower than the angels. - That is, as a man, or when on earth. His assumed rank was inferior to that of the angels. He took upon himself not the nature of angels Hebrews 2:16, but the nature of man. The apostle is probably here answering some implied objections to the rank which it was claimed that the Lord Jesus had, or which might be urged to the views which he was defending. These objections were mainly two. First, that Jesus was a man; and secondly, that he suffered and died. If that was the fact, it was natural to ask how he could be superior to the angels? How could he have had the rank which was claimed for him? This he answers by showing first, that his condition as a man was "voluntarily" assumed - "he was made lower than the angels;" and secondly, by showing that as a consequence of his sufferings and death, he was immediately crowned with glory and honor. This state of humiliation became him in the great work which he had undertaken, and he was immediately exalted to universal dominion, and as Mediator was raised to a rank far above the angels. For the suffering of death. - Margin, "By." The meaning of the preposition rendered here "for" (διὰ dia, here governing the accusative) is, "on account of;" that is, Jesus on account of the sufferings of death, or in virtue of that, was crowned with glory and honor. His crowning was the result of his condescension and sufferings; see notes, Philippians 2:8 / 9. It does not here mean, as our translation would seem to imply, that he was made a little lower than the angels in order to suffer death, but that as a reward for having suffered death he was raised up to the right hand of God. Crowned with glory and honor. - That is, at the right hand of God. He was raised up to heaven; Acts 2:33; Mark 16:19. The meaning is, that he was crowned with the highest honor on account of his sufferings; compare Philippians 2:8/ 9; Hebrews 12:2; Hebrews 5:7/ 9; Ephesians 1:20/ 21 / 22/ 23.-(Barnes' Notes). BH

Here is the abysmal depth in which, for a little while, the Son became lower than the angels. (The true translation is "for a little while"; see English Revised Version (1885) margin.) As G. Campbell Morgan so well expressed it, The Son was made lower than the angels, descending to the level of human nature (especially regarding his passion and death), in order that he might die. From death, angels are exempt; therefore, he passed them by, coming not merely to the level of ideal humanity, but to the level of failing humanity; made lower than the angels that he might taste of death.[12]-(Coffman's Commentary). SL

Even though believers do not yet see Jesus glorified on earth, we do see Him with the eye of faith glorified in heaven. God has crowned Jesus with glory and honor because He endured death. [Note: See Moffatt, p. 24.] He suffered death because it was God’s will for Him to taste death for every person. Suffering, introduced here, becomes a dominant theme in this epistle. This was God’s purpose in the Incarnation. Jesus Christ’s death was for everyone in that by dying He paid the penalty for the sins of every human being, elect-[(the believer)] and non-elect (cf. 1 John 2:2; 2 Peter 2:1; John 3:16). His death was sufficient for all, but it is efficient only for those who rest their confidence in it as what satisfied God. "There is a profound note of anticipation in the OT teaching about humanity. The words of the psalmist look forward into the future, and that future is inextricably bound up with the person and work of Jesus. His condescension to be made for a brief while ’lower than the angels’ set in motion a sequence of events in which abasement and humiliation were the necessary prelude to exaltation. His coronation investiture with priestly glory and splendor provide assurance that the power of sin and death has been nullified and that humanity will yet be led to the full realization of their intended glory. In Jesus the hearers are to find the pledge of their own entrance into the imperial destiny intended by God for them." [Note: Lane, p. 50.]-(Dr. Constable's Expository Notes). SL

But when by the eye of faith, through the telescope of the Word, we pierce the heavens, we see Jesus, who once became a little lower than the angels with the view to the suffering of death, even now crowned with glory and honor. He sits exalted on the throne of the Eternal as a glorified Man at the right hand of the Majesty on high-[(comp. Acts 7:56)]. God has set Him above all things, which is conclusive proof to us that all things shall yet be subjected to Him. Notice the special reason given for His humiliation. He became a little lower than the angels for the suffering of death: that is, with this very object in view. It was impossible that Deity as such should die. If He would taste death for every man, He must become Man, for only as man could He die. This is the mystery set forth in that ancient type in Leviticus 14:5 where, in connection with the cleansing of the leper, the priest was instructed to take two birds alive and clean. One of the birds was to be killed in an earthen vessel over running water. The other was to be dipped in the blood of the dead bird and let loose in the open field. The two birds typified one Christ. The first speaks of Him as the Heavenly One who entered into the earthen vessel of humanity in order that He might die. The second speaks of Him as the Risen One who has returned to the heavens in all the value of His own most precious blood.-(Ironside's Notes). SL

crowned-ἐστεφανωμένον (estephanomenon)-to crown, (universally: to adorn, to honour)) with glory-δόξῃ (doxe)-glory) and-καὶ (kai)-and, also) honour-τιμῇ (time)-honour, (by analogy: esteem (especially of the highest degree)), that-ὅπως (hopos)-in order that; with the design or to the end that; that (It denotes the purpose or end)) he by the grace-χάριτι (chariti)-grace, graciousness) of God-Θεοῦ (Theou)-God, (God the Father)) should taste-γεύσηται (geusetai)-a primary verb; to taste, (figuratively: come to know, experience, partake of)) death-θανάτου (thanatou)-death, (properly: the death of the body)) for-ὑπὲρ (huper)-for the sake of, (i.e. for one's advantage or benefit)) every man-παντὸς (pantos)-every one).:

To understand this verse we must keep in view the Jewish objection which the writer is combating. It may be stated thus: “The Christ whom you are so greatly exalting was only a man, and suffered an ignominious death.” He replies: “There was a necessity for that humiliation to share our humanity, and a necessity for that experience of death. And on the ground of consenting to that humiliation, and suffering that death, He is crowned with glory and honour.” Compare St. Paul’s glorying in “Christ and Him crucified.” Taste death.—Passing through a complete human experience. For every man.—In order to gain redemptive power on every man.-(Preacher's Complete Homiletical Commentary). SL

Jesus was made lower than the angels in regard to his body only, as explained in verse 7; it is further explained in the present verse. In order to be able to taste death for every man, He must himself be able to die, which required such a body. It was by the grace or favor of God for mankind, that Jesus was enabled to die (and live again) for humanity. It was a glory and honor for Jesus to be crowned with such an exalted privilege as that of dying for the salvation of man.-(Zerr's Commentary). SL

This verse has one of the most astounding statements in the Bible, that Christ was crowned with glory and honor in order that he might taste death for every man. Again, from Morgan, "The amazing and revealing declaration then is that God conferred upon his eternal Son a crown of glory when he gave him to death for the ransom of the race."[13] Here is set forth the importance and centrality of the death of Christ, not merely for some, but for every man. Christ did not come into this world merely to deliver noble teaching, nor to establish some kind of ideal, but to die on the cross for the sins of the whole world.-(Coffman's Commentary). SL

But we do see Jesus! The TEV correctly makes this the climax of the apostle’s reasoning. The hope of mankind is not angels, but Jesus!!! He is the Second Adam who brings us life!!! See Romans 5:14-18. For a little while. Jesus had to share our humanity to die for all men. Compare 1 Corinthians 15:22,/23; Matthew 25:31-33. Every man and woman has the right to be put right with God through Christ (Revelation 22:17; John 6:45). We see him crowned. “We do not see man in control, but we do see Jesus crowned with glory and honor by his raising from death and his going up to heaven to sit at God’s right side. His death is not a thing of disgrace, but rather the means of our being made the friends of God (Colossians 1:18-20 :1 Corinthians 1:23,/24 and notes).”-(The Bible Study New Testament). SL

For-γὰρ (gar)-for, verily) it became-ἔπρεπε (eprepe)-it is proper, (i.e. (by implication) to be suitable or proper; it is fit or right):—become, comely)) him-αὐτῷ (auto)-to him), for-δι (di)-because of, on account of) whom-ὃν (hon)-whom) are all things-πάντα (panta)-all, every, the whole), and-καὶ (kai)-and, also) by-δι (di)-through, by) whom-οὗ (hou)-whom) are all things-πάντα (panta)-all, every, the whole), in bringing-ἀγαγόντα (agagonta) -to lead, (by implication: to bring (forth)) many-πολλοὺς (pollous)-many, much) sons-υἱοὺς (huious)-a son) unto-εἰς (eis)-into, towards) glory-δόξαν (doxan)-glory), to make the-τὸν (ton)-the) Captain-ἀρχηγὸν (archegon)-Chief leader:—author, captain) of their-αὐτῶν (auton)-of them) salvation-σωτηρίας (soterias)-safety, soundness, deliverance, salvation) perfect-τελειῶσαι (teleiosai)-to end, to complete, (i.e. (literally) accomplish, or (figuratively) consummate (in character):—consecrate, finish, fulfil, make) perfect; to bring to the end (goal) proposed)) through-διὰ (dia)-through, by means of) sufferings-παθημάτων (pathematon)-suffering, motion, (that which one suffers or has suffered; suffering, affliction; i.e. hardship or pain; (subjectively), an emotion or influence:—affliction, motion, suffering)).:

For it became him — It was suitable to the Divine wisdom [(of God)], the requisitions of justice, and the economy of grace, to offer Jesus as a sacrifice, in order to bring many sons and daughters to glory. Perfect through sufferings. — Without suffering he could not have died, and without dying he could not have made an atonement for sin. The sacrifice must be consummated, in order that he might be qualified to be the Captain or Author of the salvation of men, and lead all those who become children of God, through faith in him, into eternal glory. -(Adam Clarke Commentary). SL

God was the basic reason for, and power behind, creation ( Rom_11:33-36 ; 1Co_8:6 ). It was both His and Jesus' purpose to cause many to attain heaven. Notice that Christians are called sons in this context ( Heb_2:10 ). This Sonship is by adoption ( Rom_8:15 ; Gal_4:5 ). For this to be done, our leader, or pioneer who went ahead to open the path for us, had to be made perfect. He was completely prepared through suffering, which was the only thing He lacked.-(Hampton's Commentary). SL

The pronoun him refers to God, and it became him or was befitting that He should do the things mentioned in the verse. Whom also is a pronoun standing for God, because all things were originally for and by Him. He planned to bring many (as many as would) persons unto the glory of spiritual service in this life, and eternal glory in the life to come. For such a grand accomplishment it was necessary to have a captain who could lead them in the manner. Such a captain was to be Jesus, and he was made perfect (completely qualified) by suffering. Such an experience was all that Jesus lacked before he came to the earth, and hence He was given a fleshly body that was capable of suffering and death.-(Zerr's Commentary). SL

the captain] - The word also occurs in Acts 5:31[(prince)]. In Acts 3:15-[(Prince)] it means “author,” or “originator,” as in Hebrews 12:2[(author)]. The word primarily signifies one who goes at the head of a company as their leader (antesignanus) and guide (see Isaiah 55:4), and then comes to mean “originator.” Comp. Hebrews 5:9.-(Cambridge BSC). BH

It became him to make the captain of their salvation perfect through sufferings. The Son-[(Jesus)] being the author of the great salvation, it pleased the Father to try and prove him, to bruise him and put him to grief, and to make his soul an offering for sin, as the medium by which to bring many sons to glory, numerous as the drops of morning dew, who are to be reconciled to God by his death and passion. And for this glorious cause, having assumed their nature, he is not ashamed to call them brethren. And having once washed and purified them, and given them power to become the sons of God, he says with joy to the Father, I will declare thy name unto my brethren. What grace and mercy, what honour to sinners! What a moment was that, when the trembling sons of Jacob heard that voice, I am Joseph your brother [(Genesis 45:4)]. Aye, a voice to brothers too, who had hated and sold him for a paltry price.-(Sutcliffe's Commentary). SL

to make the Captain — Αρχηγον, the prince, leader, and author; of their salvation perfect — That is, a complete Saviour; through sufferings — Endured for them. By which sufferings he was consecrated to his office, and qualified to discharge it; expiated men’s sins, obtained for them the Holy Spirit, John 16:7; Acts 2:33; showed them by his example that their way lay through sufferings to glory, and in what spirit they must suffer; learned, as man, to sympathize with, and to succour and support them in their sufferings, Hebrews 2:17/ 18; Hebrews 4:15/ 16.-(Benson Commentary).BH

To make the captain of their salvation - The Lord Jesus, who is represented as the leader or commander of the army of the redeemed - "the sacramental host of God's elect." The word "captain" we apply now to an inferior officer - the commander of a "company" of soldiers. The Greek word - ἀρχηγὸς archēgos - is a more general term, and denotes, properly, the author or source of anything; then a leader, chief prince. In Acts 3:15, it is rendered "prince" - "and killed the prince of life." So in Acts 5:31. "Him hath God exalted to be a prince and a Saviour." In Hebrews 12:2, it is rendered "author." "Jesus, the author and finisher of our faith;"compare the notes at that place. Perfect through sufferings - Complete by means of sufferings; that is, to render him wholly qualified for his work, so that he should be a Saviour just adapted to redeem man. This does not mean that he was sinful before and was made holy by his sufferings; nor that he was not in all respects a perfect man before; but it means, that by his sufferings he was made "wholly suited" to be a Saviour of people; and that, therefore, the fact of his being a suffering man was no evidence, as a Jew might have urged, that he was not the Son of God. There was a "completeness," a "filling up," of all which was necessary to his character as a Saviour, by the sufferings which he endured. We are made morally "better" by afflictions, if we receive them in a right manner - for we are sinful, and need to be purified in the furnace of affliction; Christ was not made "better," for he was before perfectly holy, but he was completely endowed for the work which he came to do, by his sorrows. Nor does this mean here precisely that he was exalted to heaven as a "reward" for his sufferings, or that he was raised up to glory as a consequence of them - which was true in itself - but that he was rendered "complete" or "fully qualified" to be a Saviour by his sorrows. Thus, he was rendered complete: (1) Because his suffering in all the forms that flesh is liable to, made him an example to all his people who shall pass through trials. They have before them a perfect model to show them how to bear afflictions. Had this not occurred, he could not have been regarded as a "complete" or "perfect" Saviour - that is, such a Saviour as we need. (2) he is able to sympathize with them, and to succour them in their temptations, Hebrews 2:18. (3) by his sufferings an atonement was made for sin. He would have been an "imperfect" Saviour - if the name "Saviour" could have been given to him at all - if he had not died to make an atonement for transgression. To render him "complete" as a Saviour, it was necessary that he should suffer and die; and when he hung on the cross in the agonies of death, he could appropriately say, "it is "finished."-[(John 19:30)] The work is complete. All has been done that could be required to be done; and man may now have the assurance that he has a perfect Saviour, perfect not only in moral character - but perfect in his work, and in his adaptedness to the condition of people;" compare Hebrews 5:8 / 9. See the note at Luke 13:32.-(Barnes' Notes). BH

For-γὰρ (gar) -for, verily) both-τε (te)-both) he that sanctifieth-ἁγιάζων (agiazon)-to set apart, sanctify), and-καὶ (kai)-and) they who are sanctified-ἁγιαζόμενοι (hagiazomenoi)-to set apart, sanctify), are all-πάντες (pantes)-all) of-ἐξ (ex)-out of, from) one-ἑνὸς (henos)-one (in opposed to many)): for-δι (di)-on account of, because of) which-ἣν (en)-which) cause-αἰτίαν (aitian)-cause, reason) he is not-οὐκ (ouk)-no, not (the absolute negative)) ashamed-ἐπαισχύνεται (epaischunetai)-to be ashamed of) to call-καλεῖν (kalein)-to call, name) them-αὐτοὺς (autous)-them) brethren-ἀδελφοὺς (adelphous)-brethren, brothers),:

For — As if he had said, And it appears that it was meet that Christ should suffer, because, having the same nature with us, it was necessary he should thus be made like us, who must suffer before we can reign; both he that sanctifieth — That washes men from their sins in his blood, renews them in the spirit of their minds, and consecrates them unto God; and they who are sanctified — Who are renewed and dedicated to God; are all of one — Of one nature, from one parent, Adam; for which cause he is not ashamed to call them — Whom he thus sanctifies and saves; brethren — He reckons it no disparagement to him, though in respect of his divine nature he is infinitely above them, to acknowledge and deal with them as his brethren; saying, (Psalm 22:22,) to his Father, When I appear in the human nature on the earth, I will declare thy name — Thy perfections, and especially thy grace and mercy in sending me into the world; unto my brethren — Of mankind; in the midst of the church — Publicly among the people of God; will I sing praise unto thee — As the precentor of the choir. This he did literally in the midst of his apostles, on the night before his passion. And in a more general sense, as the expression means setting forth the praise of God, he has done it in the church by his word and Spirit in all ages; and he still does, and will do it throughout all generations.-(Benson Commentary). BH

This is a further explanation of the fitness of Christ's death for people. Since the Son has taken upon him the form of human beings, and in that sense is one with them, he is not ashamed to call them brethren, even to the extent of partaking of all their sorrows and sufferings, even death itself. The sanctification spoken of here is on a higher level than is usually thought of in connection with this term. It applies to the setting up of a new relationship to God rather than to achieving some greater holiness of character and partakes of the meaning of "justification" as used by Paul in Romans and elsewhere. . . That Christ is "not ashamed to call them brethren" is a most instructive thought. That the sinless and perfect Saviour should not be ashamed of vile and sinful man, and through his great love for them, should consent to partake of all their sufferings, even death, and should even go so far as to receive them as his spiritual body and make of them his bride - that must be hailed as an attitude of loving grace that beggars all description. Nor will Christ ever be ashamed of his brethren but will confess them before God and his holy angels (Mark 8:38). But if the attitude of Christ toward people is so commendable beyond all human comprehension, how loathsome is the opposite attitude of people who are ashamed of him?-(Coffman Commentaries). SL

Comments The Old Testament priest was ceremoniously consecrated with beautiful garments and the sprinkling of blood in order that he might be sanctified for his priestly office (Exodus 28-29). The reference to Christ’s perfection, or consecration, in the previous verse blends into the statement of His sanctification. We are one with Christ Jesus in two different aspects. We are one in that we all have partaken of flesh and blood and we all must face death. In addition, we are one with Christ spiritually, just as a husband and wife become one in spirit. Although the wife is subject to the husband, she is a partaker in all of his possessions and honor in this life. Likewise, we are one with Jesus. What is His is ours. Thus, we share with Christ in being crowned with glory and honor and in His sanctification. We have been cleansed from defilement of sin and sanctified as God’s children through Christ’s Atonement.-(Everett's Study Notes). SL

"He" is probably Jesus Christ. There is great solidarity between Jesus Christ and believers. The Old Testament taught this solidarity in Psalms 22:22 (Hebrews 2:12), Isaiah 8:17 (Hebrews 2:13 a), and Isaiah 8:18 (Hebrews 2:13 b). Jesus will not feel ashamed to call sanctified believers His brethren when He leads us to glory (Hebrews 2:5; Hebrews 2:10).-(Dr. Constable's Expository Notes). SL

Therefore, brethren, listen to God saying, ‘I have set Him for a witness to the people, for a Leader and a Commander to the people,’ and see to it that you enlist in this Captain’s army, and follow His banners and trust in His Cross, that your sufferings may be His, and the merit of His may be yours, and that in His sonship you may be sons, and the flashings of His glory may change your earthliness from glory to glory, into the image of the Son, made perfect through suffering and crowned with glory and honour, which He parts among all His soldiers.-(MacLaren's Expositions). BH

Jewish saints in the Old Testament, believing the promise and expecting the Messiah, were in bondage and in fear of death. “The sting of death is sin, and the strength of sin is the law,” but the death of Christ once for all to sin has received the sting and brought to nought him who has the power of death. A believer is delivered from the fear of death, for he no longer dies the sinner’s death, but falls asleep in Jesus and that with the promise to awake in due time in His likeness. “For verily it is not angels upon whom He taketh hold, but He taketh hold of the seed of Abraham.” And who were they whom He took hold on? Not angels, but the seed of Abraham. Those are the children for which He came, took on flesh and blood and wrought His work on the cross. The expression “seed of Abraham” is as a generic term, descriptive of the whole family of faith. Believers of Jews and Gentiles are comprehended in this term. They that are of faith are blessed with faithful Abraham.-(Gaebelein's Annotated Bible). SL

Scrivener's Textus Receptus 1894
16 ἐκ τοῦ κόσμου οὐκ εἰσί, καθὼς ἐγὼ ἐκ τοῦ κόσμου οὐκ εἰμί. 17 ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου· ὁ λόγος ὁ σὸς ἀλήθειά ἐστι. 18 καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον. 19 καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα καὶ αὐτοὶ ὦσιν ἡγιασμένοι ἐν ἀληθείᾳ.

John 17:16-19

16 “They are not-οὐκ (ouk)-no, not (the absolute negative)) of the *world-κόσμου (kosmou)-arrangement, beauty, (orderly arrangement, i.e. decoration; by implication: the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ)), even as I am not of the world. 17 Sanctify-ἁγίασον (hagiason)-to set apart, (to make holy; (mentally) to venerate:—hallow, be holy, sanctify)) them-αὐτοὺς (autous)-them) through-ἐν (en)-in) thy-σου (sou)-of thee) *truth-ἀληθείᾳ (aletheia)-truth, verity): thy-σὸς (sos)-thy, thine) *word-λόγος (logos)-a word, speech, matter, reason) is-ἐστι (esti)-'to be') truth-ἀλήθειά (aletheia)-truth, verity). 18 As-καθὼς (kathos)-even or according as) *thou hast sent-ἀπέστειλας (apesteilas)-to send away, forth, (i.e. (by implication) to send out (properly, on a mission):—send (away, forth, out)) me-ἐμὲ (eme)-me, I) into-εἰς (eis)-into) the-τὸν (ton)-the) world-κόσμον (kosmon)-arrangement, beauty, world, adorning, (i.e. decoration; by implication: the world)): even so *have I also-κἀγὼ (kago)-I also, I as well, I likewise, in like manner)) sent-ἀπέστειλα (apesteila)-to send away, forth, (i.e. (by implication) to send out (properly: on a mission):—send (away, forth, out)) them-αὐτοὺς (autous)-them) into-εἰς (eis)-into) the-τὸν (ton)-the) *world-κόσμον (kosmon)-arrangement, beauty, world, adorning, (i.e. decoration; by implication: the world)). 19 And-καὶ (kai)-and, also) for their-αὐτῶν (auton)-them) sakes-ὑπὲρ (huper)-for the sake of) I-ἐγὼ (ego)-a primary pronoun of the first person I (only expressed when emphatic):—I, me.) sanctify-ἁγιάζω (hagiazo)-to set apart, (to make holy; (mentally) to venerate:—hallow, be holy, sanctify)) myself-ἐμαυτόν (emauton)-myself:—mine own (self), myself)), that-ἵνα (hina)-that, so that, in order that) they-αὐτοὶ (autoi)-they) also-καὶ (kai)-even, also) might be-ὦσιν (osin)-may be, (may, might, should) be)) //*sanctified-ἡγιασμένοι (hegiasmenoi)-to set apart, (to make holy; (mentally) to venerate:—hallow, be holy, sanctify)) through-ἐν (en)-in) the truth-ἀληθείᾳ (aletheia)-truth, verity) (Or, truely sanctified).”

Example of Greek word:

*κόσμου (kosmou)-world click: 1 Cor 3:19 // Eph 2:2 // Col 2:8 // Jam 4:4
*ἀληθείᾳ (aletheia)-truth click: Mat 22:16 // Rom 2:8 // Gal 3:1 // Eph 5:9
*λόγος (logos)-word click: Act 12:24 // Col 3:16 // Joh 12:48 // Joh 14:24
*ἀπέστειλας-thou hast sent click: Joh 17:3 // Joh 17:8-(didst send) // Joh 17:21
*ἀπέστειλα (apesteila)-have sent click: Luk 22:35-(I sent)
*κόσμον (kosmon)-world click: Mar 16:15 // Joh 3:17 ,19 // 1 Cor 6:2 // 1 Joh 2:15
*ἡγιασμένοι (hegiasmenoi)-sanctified click: Hebrews 10:10

Greek Interlinear:

They are-εἰσὶ: Verb, Present, (No voice stated), Indicative, 3rd Person, Plural: ["THEY-ARE"] not of the world, even as I
am-εἰμὶ: Verb, Present, (No voice stated), Indicative, 1st Person, Singular: ["AM"] not of the world.
Sanctify-ἁγίασον: Verb, Aorist, Active, Imperative, 2nd Person, Singular: ["hallow you!"] them through thy truth: thy word
is-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] truth.
As-καθὼς: Adverb: ["according-AS"]
thou hast sent-ἀπέστειλας: Verb, Aorist, Active, Indicative, 2nd Person, Singular: ["YOU-commission"//"you-dispatch"] me into the world: even so I also
have sent-ἀπέστειλα: Verb, Aorist, Active, Indicative, 1st Person, Singular:["commission"//"dispatch"] them into the world. And for their sakes I
sanctify-ἁγιάζω: Verb, Present, Active, Indicative, 1st Person, Singular: ["am-hollowing"] myself, that they also
might be-ὦσιν: Verb, Present, (No voice stated), Subjunctive, 3rd Person, Plural: ["MAY-BE"]
sanctified-ἡγιασμένοι: Verb, Perfect, Passive, Participle, Nominative, Plural, Masculine: ["having-been-hallowed"//"hallowed"]
through-ἐν: PREPosition: ["IN"] the truth."

Punctuation Comparison:

1611 AV

16 They are not of the world, euen as I am not of the world. 17 Sanctifie them through thy trueth: thy word is trueth. 18 As thou hast sent mee into the world: euen so haue I also sent them into the world. 19 And for their sakes I sanctifie my selfe, that they also might be sanctified through the trueth.

1769 KJV

16 They are not of the world, even as I am not of the world. 17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.

Commentaries:

Sanctify-ἁγίασον (hagiason)-to set apart, (to make holy; (mentally) to venerate:—hallow, be holy, sanctify)) them-αὐτοὺς (autous)-them) through-ἐν (en)-in) thy-σου (sou)-of thee) truth-ἀληθείᾳ (aletheia)-truth, verity): thy-σὸς (sos)-thy, thine) word-λόγος (logos)-a word, speech, matter, reason) is-ἐστι (esti)-'to be') truth-ἀλήθειά (aletheia)-truth, verity).:

"To sanctify" (Gr. hagiazo) means to set apart for God’s service (cf. Exodus 28:41; Jeremiah 1:5). Jesus is the perfect example of a sanctified person. He devoted Himself completely and consistently to God’s will for Him. Sanctification in John’s Gospel is always for a mission. [Note: Carson, The Gospel . . ., p. 566.] The means of the disciples’ sanctification was the truth, which Jesus explained was God’s Word. Jesus came to reveal God’s word to humankind (John 1:1; John 1:14; John 14:6), and the Spirit would help His disciples understand it (John 15:13). It is both personal and propositional. It comes to us through the living Word of God, Jesus Christ, and the written Word of God, Scripture. The way Jesus asked the Father to sanctify the disciples was by using His word. This means that it is essential for disciples to know, understand, believe, and obey the revelation that God has given us. The words of God that Jesus revealed and that stand recorded in the Bible are the key to believers’ practical sanctification. Practical sanctification involves separation unto God from the world, the evil one who controls it, and the lies that He promotes that the world believes. "With the mind, we learn God’s truth through the Word. With the heart, we love God’s truth, His Son [cf. John 14:6]. With the will, we yield to the Spirit [of truth, cf. John 14:17; John 16:13] and live God’s truth day by day. It takes all three for a balanced experience of sanctification." [Note: Wiersbe, 1:370.]-(Dr. Constable's Expository). SL

Sanctify them — αγιασον, from α, negative, and γη, the earth. This word has two meanings: 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. The prayer of Christ may be understood in both these senses. He prayed - 1. That they might be fully consecrated to the work of the ministry, and separated from all worldly concerns. 2. That they might be holy, and patterns of all holiness to those to whom they announced the salvation of God. A minister who engages himself in worldly concerns is a reproach to the Gospel; and he who is not saved from his own sins can with a bad grace recommend salvation to others. Through thy truth — It is not only according to the truth of God that ministers are to be set apart to the sacred work; but it is from that truth, and according to it, that they must preach to others. That doctrine which is not drawn from the truth of God can never save souls. God blesses no word but his own; because none is truth, without mixture of error, but that which has proceeded from himself. Our Lord still acts here in reference to the conduct of the high priest, to whom it belonged to sanctify the priests, the sons of Aaron: John 17:1.-(Adam Clarke Commentary). SL

Regarding alien sinners-[(i.e. the unsaved)], it is certain that the only power capable of producing faith in them is the word of God. As J. D. Thomas said: We insist that the only power used to produce faith in the alien sinner is the word of God. Although denominationalists are slow to see this (perhaps due to inherited Calvinism), the teaching of the New Testament is very clear about the place of the gospel in producing faith. "The gospel is the power unto salvation" (Romans 1:16), and "faith comes by hearing the word" (Romans 10:17).[19]. Thy word is truth ... is but another way of saying the Bible is truth. It is uniquely the word of God.-(Coffman Commentaries). SL

Sanctify them through thy truth,- which truth regards all the leading principles of the gospel, in regeneration and purity of heart. Thy truth, the wisdom from above, requiring peculiar holiness in ministers; sanctify them by dedication to their ministry, which they must not leave for trades, unless some peculiar dispensation should so require. Men so called and commissioned, should be looking for their Lord’s return.-(Sutcliffe's Commentary). SL

Sanctify them - That is, "Separate them." And the word sanctify is to separate, to set apart. "Set them apart, Father, through Thy truth." for thy word is truth - "Keep them from the world, separate them from the world, Father, through Your truth; for Your word is truth."-(Chuck Smith Bible Commentary). SL

Through thy truth - Rather in thy truth. Thy word is truth Thy word doubtless means the Gospel revelation, both in its doctrinal and preceptive parts; its doctrinal parts exhibiting the scheme of salvation, its preceptive enjoining us to obey its conditions. The agent of this sanctification through or in the Gospel, according to Jesus’s prayer is God, who both gives the Gospel which sanctifies, and animates it by his Spirit to a sanctifying power. Hence it is not the mere instrumental truth, it is the divine Spirit, which sanctifies.-(Whedon's Commentary). SL

Christ’s prayer for us should be our aim and deepest desire for ourselves, and His declaration of the condition of its fulfilment should prescribe our firm adhesion to, and constant abiding in, the truth as revealed and embodied in Him, as the only means by which we can attain the consecration which is at once, as the closing verses of the passage tell us-[(i.e. "And for their sakes I sanctify myself, that they also might be sanctified through the truth)], the means by which we may fulfil the purpose for which we are sent into the world, and the path on which we reach complete assimilation to His perfect self-surrender.-(Alexander MacLaren's). SL

Consecrate them in the truth: thy word is truth. The word here rendered ‘Consecrate’-[("sanctify")] is constantly used in the Greek translation of the Old Testament to express the entire dedication and consecration both of persons and of things to God. In this sense, but with the deeper meaning of inward and spiritual consecration, we find it here. It is thus, when applied to persons, not less but more than sanctification, the latter being implied before the former can take place. The word corresponds to the attribute prefixed to ‘Father’ in John 17:11 (for which, however, we have in English no other word than ‘holy ’): the same word, too, is used by Jesus of Himself in chap. John 10:36. To be consecrated is, therefore, to be separated from the world, to be dedicated as a holy thing to God. This is to be done ‘in the truth,’ in that sphere of the truth which is the sphere of the Father and of the Son; in living communion with, and appropriation of, the truth, so that the truth shall be that in which their whole being is moulded and consecrated. This meaning of ‘the truth ’ is then more fully brought out by the statement, ‘Thy word is truth.’ Here by ‘word ’ we are not to understand the word of God in genera], but the word already spoken of in John 17:14, that special word of the Father which is found in His revelation of Himself in the Son, the Word. And this word is ‘truth ’ in its most absolute sense, truth which finds concrete expression in ‘the truth.’ It is the ‘truth’ that came by Jesus Christ, not merely truth in opposition to error, but the eternal reality of things in contrast with that which is unsubstantial and shadowy, that which must pass away.-(Schaff's Popular Commentary). SL

As-καθὼς (kathos)-even or according as) thou hast sent-ἀπέστειλας (apesteilas)-to send away, forth, (i.e. (by implication) to send out (properly, on a mission):—send (away, forth, out)) me-ἐμὲ (eme)-me, I) into-εἰς (eis)-into) the-τὸν (ton)-the) world-κόσμον (kosmon)-arrangement, beauty, world, adorning, (i.e. decoration; by implication: the world)): even so have I also-κἀγὼ (kago)-I also, I as well, I likewise, in like manner)) sent-ἀπέστειλα (apesteila)-to send away, forth, (i.e. (by implication) to send out (properly: on a mission):—send (away, forth, out)) them-αὐτοὺς (autous)-them) into-εἰς (eis)-into) the-τὸν (ton)-the) world-κόσμον (kosmon)-arrangement, beauty, world, adorning, (i.e. decoration; by implication: the world)).:

Jesus next explained the purpose of the sanctification that He requested for His disciples. He had sent them into the world with a mission (cf. John 13:20; John 15:26,/27; John 20:21). Similarly the Father had sent the Son into the world with a mission (John 10:36). In both cases sanctification was essential for the success of the mission. Comparison with John 17:20 shows that in John 17:6-19 Jesus was praying specifically for the Eleven. However, we should not regard what He requested for the Eleven as restricted to them exclusively. The change that takes place in John 17:20 is not from one group of believers to another as though they were in separate containers. It is rather a broadening of the field from the Eleven to those that would follow them. Thus it is understandable that when Jesus prayed for the Eleven He would pray for some things that not only they but their successors would need. Clearly all subsequent believers would need sanctifying by God’s Word so they could achieve their mission, as the Eleven did.-(Dr. Constable's Expository). SL

All Christians are sent into the world by Jesus, as Jesus was sent by the Father. We have the charge to glorify Him. We have the presence of the Sender with us, the sent. We are inspired with His Spirit. We cannot do His work without that entire consecration which shall copy His devotion to the Father and eager swiftness to do His will. How can such ennobling and exalted consecration be ours? There is but one way. He has ‘consecrated Himself,’ and by union with Him through faith, our selfishness may be subdued, and the Spirit of Christ may dwell in our hearts, to make us ‘living sacrifices, consecrated and acceptable to God.’-[(Romans 12:1)] Then shall we be truly ‘consecrated,’ and then only, when we can say, ‘I live; yet not I, but Christ liveth in me.’-[(Galatians 2:20)] That is the end of Christ’s consecration of Himself-the prayer which He prayed for His disciples-and should be the aim which every disciple earnestly pursues.-(Alexander MacLaren's). SL

As thou hast sent me - so have I also sent them — The apostles had the same commission which Christ had, considered as man - they were endued with the same Spirit, so that they could not err, and their word was accompanied with the same success.-(Adam Clarke Commentary). SL

Just as Christ delivered God's word, the apostles were instructed to deliver, not their word, but Christ's. This respect to the pattern of teaching illuminates the promise of Jesus that whatever the apostles bound on earth would be bound in heaven, etc. (Matthew 18:18). Not even the apostles had authority to set up an organization and teach whatever they might have conceived to be expedient or appropriate. They were to use the same fidelity in teaching what Christ commanded that Christ had used in declaring what God had said.-(Coffman Commentaries). SL

Alright! Now He's-[(i.e. Jesus)] expanding His prayer beyond the realm of the disciples who were with Him at that moment, and He expands it right on down to you and to me. And now, enter in to that beautiful place...I feel like taking my shoes off, I'm on holy ground, as my Lord now intercedes for me. And what does He pray for me? "Neither pray I for these alone," but for them also which shall believe on me through their word ( John 17:20 ); You see, I've come to believe on Jesus Christ through the Word, through the words in the New Testament. And because I have come to believe on Jesus Christ through the Word, I am included in this prayer that Jesus was offering to the Father there in John 17.-(Chuck Smith Bible Commentaries). SL

Even as thou didst send me into the world, I also sent them into the world.- Jesus has prayed for the consecration of His disciples in the truth, and He now speaks of the necessity that existed for it. They have been sent into the world (the sending is viewed as already accomplished) ‘even as’ He had been sent into the world. Not merely is the fact of sending similar, but they are sent by the Son with the same commission as that with which the Son Himself had been sent by the Father. They are to ‘declare ’ the Father as He had done, and to make the same revelation of eternal truth, of eternal love, to a sinful world.-(Schaff's Popular Commentary). SL

And-καὶ (kai)-and, also) for their-αὐτῶν (auton)-them) sakes-ὑπὲρ (huper)-for the sake of) I-ἐγὼ (ego)-a primary pronoun of the first person I (only expressed when emphatic):—I, me.) sanctify-ἁγιάζω (hagiazo)-to set apart, (to make holy; (mentally) to venerate:—hallow, be holy, sanctify)) myself-ἐμαυτόν (emauton)-myself:—mine own (self), myself)), that-ἵνα (hina)-that, so that, in order that) they-αὐτοὶ (autoi)-they) also-καὶ (kai)-even, also) might be-ὦσιν (osin)-may be, (may, might, should) be)) sanctified-ἡγιασμένοι (hegiasmenoi)-to set apart, (to make holy; (mentally) to venerate:—hallow, be holy, sanctify)) through-ἐν (en)-in) the truth-ἀληθείᾳ (aletheia)-truth, verity).:

Sanctify ... here does not refer to being made more holy, because such a meaning could not have pertained to Jesus. Thus, another meaning of "sanctify," which is "to consecrate," is intended (English Revised Version margin). Jesus was in the act of consecrating himself as the one great sacrifice for sin. "The truth," the evident means of Jesus' consecration, was the word of God, which was the source of motivation and power for Jesus as he moved toward the cross. By opening up, through his death, the way of salvation for all, Jesus made it possible for the apostles also to be sanctified in truth, that is, by the same word of God.-(Coffman Commentaries). SL

Sanctify them through thy truth; thy word is truth. To sanctify is to render holy, or to consecrate. Those sanctified are saints. The means of canonization is not a Pope, but the truth; and, lest some should mistake, Christ adds, "Thy word is truth." He prays for their consecration by the power of the word in their hearts. Every disciple should be thus consecrated, but the means is not a miraculous work of grace, but the reception of God's word into our hearts and the complete surrender to his will spoken in his word. For their sakes I sanctify myself. He did this when he came into the world, when he made it his meat to do the Father's will, and when he gave himself to death. We sanctify ourselves when we "present our bodies as living sacrifices."-(People's New Testament). SL

Sanctify myself- The great conditional sanctification or consecration of himself, by which Christ entitled himself to redeem a glorious Church from out the world, and present it pure and perfect before the Father, was the suffering of death. Thus as a redeemer he was made perfect through suffering.-(Whedon's Commentary). SL

I sanctify myself (εγω αγιαζω εμαυτον). To his holy ministry to which the Father "sanctified" (ηγιασεν) him (John 10:36).-(Robertson's Word Pictures). SL

And for their sakes I sanctify myself.—Comp. Note on John 17:17. The consecration here thought of is that to the work which was immediately before Him—the offering Himself as a sacrifice. The word was in frequent use in the special sense of an offering or sacrifice set apart to God. As a New Testament example of this, comp. Romans 15:16. By this consecration of Himself—which in a wider sense is for all men, but in the special sense is “for their sakes”—He will, as both Priest and Sacrifice, enter into the Holy of Holies of the heavenly temple, and will send the Holy Ghost, who will consecrate them. That they also might be sanctified through the truth.—Better, as in the margin, . . . . might be truly sanctified. The words “they also” are emphatic, answering to “their sakes” and “myself” in the preceding clause.-(Ellicott's Commentary). BH

hence the apostle saith, Ephesians 5:25,/26, that he gave himself for his church, that he might sanctify and cleanse it with the washing of water by the word,: and our Saviour here saith, that he set apart himself for a sacrifice for our sins, that his people might be sanctified through the truth; that is, by receiving the truth, not in their ears only, but in their hearts, in the love of it, and bringing forth the fruits of it in all holiness of life and conversation.-(Matthew Poole's Commentary). BH

Scrivener's Textus Receptus 1894
1 Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου, τοῖς ἐν Θεῷ πατρὶ ἠγίασμένοις, καὶ Ἰησοῦ Χριστῷ τετηρημένοις, κλητοῖς· 2 ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.

Jude 1:1-2

1 “Jude-Ἰούδας (Ioudas)-the brother of James and writer of an epistle known by his name "JUDE") *the servant-δοῦλος (doulos)-a servant, slave, (a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency):—bond(-man), servant) of Jesus Christ, and brother of James, to them-τοῖς (tois)-the (ones)) *that are sanctified-ἠγίασμένοις (hegiasmenois)-to separate, set apart) by-ἐν (en)-in) God the Father, and-καὶ (kai)-and, also) *preserved-τετηρημένοις (teteremenois)-to keep, preserve) in Jesus Christ, *and called-κλητοῖς (kletois)-called, invited): 2 *Mercy-ἔλεος (eleos)-kindness, beneficence) unto you, and-καὶ (kai)-and, also) peace-εἰρήνη (eirene)-peace, unity, concord), and-καὶ (kai)-and, also) love-ἀγάπη (agape)-love) *be multiplied-πληθυνθείη (plethunthein)-to multiply, increase, abound)."

Example of Greek word:

*δοῦλος (doulos)-the servant click: Matthew 10:24 // Colossians 4:12
*ἠγίασμένοις (hegiasmenois)-that are sanctified click: 1 Cor 1:2 // Act 26:18 // Act 20:32
*G5083: (τετηρημένοις-preserved) click: 1 Pet 1:4 (τετηρημένην-reserved)
*κλητοῖς (kletois)-and called click: Rom 1:7 // Rom 8:28-(the called) // 1 Cor 1:24-(are called)
*ἔλεος (eleos)-Mercy click: Luke 1:50 // 2 John 1:3
*πληθυνθείη (plethunthein)-be multiplied click: 1 Pet 1:2 // 2 Pet 1:2

Greek Interlinear:

that are sanctified-ἠγίασμένοις: Verb, Perfect, Passive, Participle, Dative, Plural, Masculine: Jude the servant of Jesus Christ, and brother of James, to them ["having-been-hallowed"] by God the Father, and
preserved-τετηρημένοις: Verb, Perfect, Passive, Participle, Dative, Plural, Masculine: ["having-been-kept(p)"] in Jesus Christ,
and called-κλητοῖς: Adjective, Dative, Plural, Masculine: ["called(p)"]: Mercy unto you, and peace, and love
be multiplied-πληθυνθείη: Verb, Aorist, Passive, Optative, 3rd Person, Singular: ["may-it-being-multiplied!"].

Punctuation Comparison:

1611 AV

1 Iude the seruant of Iesus Christ, and brother of Iames, to them that are sanctified by God the Father, and preserued in Iesus Christ, & called: 2 Mercie vnto you, and peace, and loue be multiplied.

1769 KJV

1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 2 Mercy unto you, and peace, and love, be multiplied.

Commentaries:

***Sanctified- signifies here consecrated to God through faith in Christ. Preserved in (or by) Jesus Christ — Signifies those who continued unshaken in the Christian faith; and implies also, that none can be preserved in the faith that do not continue in union with Christ, by whose grace alone they can be preserved and called. This should be read consecutively with the other epithets, and should be rather, in a translation, read first than last, to the saints in God the Father, called and preserved by Christ Jesus. Saints is the same as Christians; to become such they were called to believe in Christ by the preaching of the Gospel, and having believed, were preserved by the grace of Christ in the life and practice of piety.-(Adam Clarke Commentary). SL

***Servant ... The word for "servant" here is (Greek: [@doulos]),[1] meaning one "born into slavery," thus witnessing to the fact of Jude's being "twice born," having experienced the new birth. Although the meaning of this word in the Greek is "slave," the translators have wisely rendered it "servant," because of the degrading associations connected with the other word.-(Coffman Commentaries). SL

***Jude, the servant of Jesus Christ. A title of humility, which does not derogate from his apostolic dignity, he being sent to subjugate the nations to the faith of Christ. To them that are sanctified, by the washing of the new birth, and the renewing of the Holy Ghost.-(Sutcliffe's Commentary). SL

***The word servant in Greek is doulos, bondslave of Jesus Christ. But also adding this identification as brother of James, which leads to a very interesting speculation, which is in all probability correct. In Matthew's gospel, chapter thirteen, when Jesus was attracting great multitudes, there were those that were offended because of Him. They said, "Hey, we know who this is! This is the son of Joseph, the carpenter! Aren't his brothers still around here? James, and Simon, and Jude?" So he is named as the brother of James, but also would make him a stepbrother to Jesus. In Mark's gospel also, James and Jude are named as brothers of Jesus. It is a fallacy and invention of the Catholic church that Mary remained a perpetual virgin. That's just one of the added benefits that they tacked on to Mary, the perpetual virginity of Mary. Not scriptural. In fact, we are told that Jesus' brothers really didn't believe in Him, and that's why He said, "A prophet is not without honor except in his own country among those in his own household" (Matthew 13:57).-(Chuck Smith). SL

***‘Jude, the servant of Jesus Christ.’ -This is a common title for all believers, yet here, as in other epistles, it is peculiar to an apostle, or a minister of the gospel. It is not just a mark of humility, but it reveals two other things: first, God called him to serve in the kingdom of Christ and, second, he obeyed Christ and faithfully performed the commands and the will of his Master.-(Henry Mahan's Commentary). SL

***As it already has been noticed, in his letter Jude address all believers without distinction. He calls them “those who are the called”. He has the interest of all believers in mind, all who belong to the worldwide church. At the same time the letter is also very personal, for a calling is a personal matter of every believer. Those who are called – and therefore by grace you too are included – he presents directly at the beginning of his letter in a twofold regard: first to “God the Father” and then to “Jesus Christ”. The regard to God the Father is related with love and the regard to Jesus Christ with preservation.-(Kingcomments). SL

***To them that are sanctified by God the Father — Devoted to his service, set apart for him and made holy, through the influence of his grace; and preserved in Jesus Christ — In the faith and profession of Christ, and union with him, and by his power. In other words, brought into the fellowship of his religion, and guarded by his grace in the midst of a thousand snares, which might have tempted them to have made shipwreck of their faith. And called — By the preaching of the word, by the dispensations of divine providence, and by the drawings of divine grace; called to receive the whole gospel blessing in time and in eternity.-(Benson Commentary). BH

Beza Greek New Testament 1598
32 Καὶ τὰ νῦν παρατίθεμαι ὑμᾶς, ἀδελφοὶ, τῷ Θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ ἐποἰκοδομῆσαι καὶ δοῦναι ὑμῖν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν.

Acts 20:32

32 “And-καὶ (kai)-and) now-νῦν (nun)-now, (i.e. at the present time, at present, now)) brethren-ἀδελφοὶ (adelphoi)-brothers, brethren), *I commend-παρατίθεμαι (paratithemai)-to put along or over to, (i.e. put forth, set before)) you-ὑμᾶς (humas)-you, ye) to-τῷ (to)-to the) God-Θεῷ (Theo)-God, (God the Father, the supreme Divinity)), and-καὶ (kai)-and, also) to the-τῷ (to)-to the) word-λόγῳ (logo)-a word, speech, matter) of his-αὐτοῦ (autou)-of him) grace-χάριτος (charitos)-grace, graciousness), which-τῷ (to)-the) *is able-δυναμένῳ (dunameno)-to be powerful, have power, to be able or possible) *to build you up-ἐποἰκοδομῆσαι (epoikodomesai)-to build upon, build up, (i.e. (figuratively) to rear up:—build thereon (thereupon, on, upon)), and-καὶ (kai)-and, also) to give-δοῦναι (dounai)-to give) you-ὑμῖν (humin)-you, ye) *an inheritance-κληρονομίαν (kleronomian)-what is obtain by lot, possession) among-ἐν (en)-in) all-πᾶσιν (pasin)-all, every, entire:— (plural)) them-τοῖς (tois)-the ones) *which are sanctified-ἡγιασμένοις (hegiamenois)-to separate, set apart).”

Example of Greek word:

*δυναμένῳ (dunameno)-is able click: Rom 16:25-(to him that is of power) // Eph 3:20-(unto him that is able) // Jud 1:24-(unto him that is able)
*παρατίθεμαι (paratithemai)-I commend click: 1 Timothy 1:18 (I commit)
*G2026: (ἐποἰκοδομῆσαι-to build you up click: Jud 1:20 (ἐποικοδομοῦντες-building up)
*κληρονομίαν (kleronomian)-an inheritance click: 1 Pet 1:4 // Eph 5:5-(any inheritance)
*ἡγιασμένοις (hegiamenois)-which are sanctified click: Acts 26:18

Greek Interlinear:

brethren-ἀδελφοὶ: Noun, Vocative, Plural, Masculine: And now ["brothers!"],
I commend-παρατίθεμαι: Verb, Present, Middle, Indicative, 1st Person, Singular: ["I-AM-BESIDE-PLACING"//"I-am-committing"] you to God, and to the word of his grace, which
is able-δυναμένῳ: Verb, Present, Middle or Passive Deponent, Participle, Dative, Singular, Masculine: ["beING-ABLE"] to build you up, and
to give- δοῦναι: Verb, Second-Aorist, Active, Infinitive: ["TO-GIVE"] you
an inheritance-κληρονομίαν: Noun, Accusative, Singular, Feminine: ["tenancy"//"enjoyment-of-the-allotment"] among all them
which are sanctified-ἡγιασμένοις: Verb, Perfect, Passive, Participle, Dative, Plural, Masculine: ["HAVING-been-hallowed"].

Punctuation Comparison:

1611 AV

32 And now brethren, I commend you to God, and to the word of his grace, which is able to build you vp, and to giue you an inheritance among all them which are sanctified.

1769 KJV

32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

Commentaries:

And-καὶ (kai)-and) now-νῦν (nun)-now, (i.e. at the present time, at present, now)) brethren-ἀδελφοὶ (adelphoi)-brothers, brethren), I commend-παρατίθεμαι (paratithemai)-to put along or over to, (i.e. put forth, set before)) you-ὑμᾶς (humas)-you, ye) to-τῷ (to)-to the) God-Θεῷ (Theo)-God, (God the Father, the supreme Divinity)), and-καὶ (kai)-and, also) to the-τῷ (to)-to the) word-λόγῳ (logo)-a word, speech, matter) of his-αὐτοῦ (autou)-of him) grace-χάριτος (charitos)-grace, graciousness), which-τῷ (to)-the) is able-δυναμένῳ (dunameno)-to be powerful, have power, to be able or possible) to build you up-ἐποἰκοδομῆσαι (epoikodomesai)-to build upon, build up, (i.e. (figuratively) to rear up:—build thereon (thereupon, on, upon)),:

The word of his grace ... appears here as the great means of building one up in the holy faith. The philosophies, speculations, and theories of men provide no power at all in this sector. Only the word of God, received, studied, obeyed, loved, preached, and honored by men can effect any true spirituality or in any manner build up the followers of Jesus.-(Coffman Commentaries). SL

I commend you to God, the Father who loves you. We go away, but he stays; we die, but he lives, the God alsufficient. And to the word of his grace, the fountain of felicity, which ever pours forth the living streams of life, and light, and love. The word of truth will edify and build you up to a living temple in the Lord, and afore prepare you for an inheritance among the sanctified. Those who sit under an edifying ministry know its value, and exclaim after storms and conflicts, “Thou shalt guide me by thy counsel, and afterwards receive me to glory.”-(Sutcliffe's Commentary). SL

The word of his grace — It is the grand channel of it, to believers as well as unbelievers.-(Wesley's Explanatory Notes). SL

And to the word of his grace. He [(Paul)] was thinking of the grievous wolves, and of their pernicious doctrine; of the deceivers that should arise, and their soul-destroying heresies; and so he turns to the one source of safety "the Word of God's grace in Jesus Christ." If they are kept in that Word of truth, if they nourish their souls with that sincere milk, they will be safe. The gospel which he had preached would be their safety unto the end. It would build them up on the one Foundation which never can be moved; it would preserve them holy to take possession of the inheritance of the saints in light.-(Pulpit Commentary). BH

and to the word of his grace — That word which is the grand channel of his grace to believers as well as unbelievers. He recommends them to attend to this in their public ministrations and private conversation, and that, not only as the foundation of their hope here and hereafter, and the source of their joy, but as the rule of their doctrine and practice; I commend you to God as the master you are to serve, and to the word of his grace, as the means by which you are to know your work, and to govern your conduct; which is able to build you up — To confirm and increase your faith, love, and holiness.-(Benson Commentary). BH

I commend you - I commit you; I place you παρατίθεμαι paratithemai in his hands and under his protection. See the notes on Acts 14:23. And to the word of his grace - That is, to his gracious word; to his merciful promise. Paul refers, doubtless, to the gospel, including its promises of support, its consoling truths, and its directions to seek all needful help and comfort in God. Which is able - Which has power. Τῷ δυναμένῳ Tō dunamenō. Which word, or gospel, has power to build you up, Hebrews 4:12, "For the Word of God is quick (living, life-giving, ζῶν zōn), and powerful, and sharper than any two-edged sword, etc." Compare Isaiah 49:2; Jeremiah 23:29, "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" It is implied here that the gospel is not a dead letter; that it has power to accomplish a great work; that it is adapted to the end in view, the conversion and sanctification of the soul. There is no danger in representing the gospel as mighty, and as suited by infinite wisdom to secure the renovation and salvation of man. Compare Romans 1:16; 1 Corinthians 1:18; 2 Corinthians 10:4. To build you up - The word used here is properly applied to a house which is raised and completed by slow degrees, and by toil. It here means to establish, make firm, or permanent, and hence, to instruct, to establish in doctrine and in hope. The idea is, that the Word of God was able to confirm and establish them, amidst the dangers to which they would be exposed.-(Barnes' Notes). BH

and-καὶ (kai)-and, also) to give-δοῦναι (dounai)-to give) you-ὑμῖν (humin)-you, ye) an inheritance-κληρονομίαν (kleronomian)-what is obtain by lot, possession) among-ἐν (en)-in) all-πᾶσιν (pasin)-all, every, entire:— (plural)) them-τοῖς (tois)-the ones) which are sanctified-ἡγιασμένοις (hegiamenois)-to separate, set apart).:

And to give you an inheritance - To make you heirs, or to make you joint partakers with the saints of the blessings in reserve for the children of God. Those blessings are often represented as an inheritance, or heirship, which God will confer on his adopted children, Matthew 19:29; Matthew 25:34; Mark 10:17; Hebrews 6:12; Revelation 21:7; Ephesians 1:11; Ephesians 5:5; Colossians 1:12; Colossians 3:24; Romans 8:17; Galatians 3:29. Among all them which are sanctified - With all who are holy; with an the saints. See the notes on John 10:36. Those who shall be saved are made holy. They who receive a part in the inheritance beyond the grave will have it only among the sanctified and the pure. They must, therefore, be pure themselves, or they can have no part in the kingdom of Christ and of God.-(Barnes' Notes). BH

To give you the inheritance ... When all is said and done, the great gift of eternal redemption is a gift of the Father in heaven. Meeting the tests of faith, obeying the gospel, walking in the steps of Abraham's faith, etc., - however well men may obey, the great gift is yet a gift. Among them that are sanctified ... This is one of many names applied to the community of the saved (see under Acts 11:26, above).-(Coffman Commentaries). SL

An inheritance; heaven is called an inheritance, because we have it only by adoption, and it is given only unto children, Romans 8:17; as also, because it is a firm and lasting possession, not for a term of years, or a certain time, but for ever and ever. Which are sanctified; for without holiness none shall see God, Hebrews 12:14.-(Matthew Poole's). BH

How infinitely potent the precious Word of God! and how little appreciated by His professed followers, while it is despised and hated by the wicked. The Bible assures us that none but the sanctified shall get to heaven (Hebrews 12:14), and here we are assured that the Word is able to sanctify us. God help us to appreciate it as never before.-(William Godbey's Commentary). SL

"I commend you": "I entrust you to God" (Mof). "The word of His grace": The message that reveals His favor and how to enter into His favor. That is, how to be saved by grace. "Which is able to build you up": The church of Ephesus will no longer have the benefit of having Paul around to answer their questions or refute the false teachers, but carefully note that a congregation does not need an apostle in their presence to be successful in serving God. This verse infers that God's word is sufficient, and we need no other message for spiritual growth ( 2Ti_3:16,/17 ). God's word is understandable and can be properly interpreted by those who are not inspired ( Eph_3:3,/4,/5 ). God's word can enable any Christian to resist, expose, and refute any false doctrine ( Tit_1:9,/10,/11 ). "And to give you the inheritance among all them that are sanctified": Which infers that the word of God is so understandable that anyone can read it and know exactly what to do to become a Christian and thereafter render service to God that results in a home in heaven ( 1Pe_1:4 ).-(Mark Dunagan). SL

Now he commends them to God and to His grace as expressed in His Word. Paul and the other apostles have not placed their authority in human hands. There is no apostolic succession whatsoever. What remains when the apostles disappear is God and the Word of His grace. The Word has always remained. From that source the believer can draw in all times the strength to know God’s thoughts about the Lord Jesus and to live to His honor. But also the attacks have remained that are aimed that the people of God will not draw their strength from it. Attempts are being made to add new revelations to the Word, both in the form of traditions and in the form of people who say that God has shown them certain things. In the history of the church, traditions have determined the explanation early on. Today, the authority of the Word is challenged and criticized. All these attacks can only be turned down if we give the Word its full authority over our lives and if we are aware that the grace of God wants to help us in this. Then the Word not only offers protection, but builds it up, establishes and comforts us and encourages us and brings us into the inheritance. We already have a share in the inheritance of the saints in the light (Colossians 1:12) and we will actually participate when we reign with Christ (Ephesians 1:10 -2 Chronicles :). “Among all those who are sanctified” means in the midst of all the saints, together with them. The saints are a group of people set apart by God to own this inheritance together. To belong to the saints is a great privilege and is exclusively due to God and the Word of His grace.-(Kingcomments on the Whole Bible). SL

(2 Timothy 3:16-17)

16 "All Scripture is given by inspiration of God-θεόπνευστος (theopneustos)-God-breathed), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 That the man of God may be perfect-ἄρτιος (artios)-fitted, perfected, fully ready, (by implication) complete:—perfect)), thoroughly furnished-ἐξηρτισμένος (exertismenos)-to fit out, (i.e. to furnish perfectly, equip completely)) unto all good works-ἔργον (ergon)-work, deed, doing, labour, (by implication: an act))."

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ROMANS 4:23-25

ROMANS 5:17-19

TITUS 3:3-8

HEBREWS 2:7-12

JUSTIFICATON

SANCTIFICATION

JOHN 17:16-19

JUDE 1:1-2

ACTS 20:32

Justification & Sanctification

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