Hence justification is called justification of life (Rom. v. 18); it is linked with the saving operation of the life of the risen Christ (Rom. iv. 25; v. 10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Rom. viii. ig they exhibit patience, approval, hope, love (Rom. vy. 4, 5). Justification means the presentation of the self to God as a liv- ing sacrifice; non-conformity to the world ; spiritual renewal ; right self-estimate—all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on ch. iv. 5.
Knowledge (éréyvwous). Clear and exact knowledge. Al- ways of a knowledge which powerfully influences the form of the religious life, and hence containing more of the element of personal sympathy than the simple yvaaus knowledge, which may be concerned with the intellect alone without affecting the character. See Rom. i. 28; x.2; Eph. iv. 13. Also Philip. i. 9, where it is associated with the abounding of love y Col. iii. 10; Philem. 6, ete. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character.
Cu. II.) THE EPISTLE TO THE ROMANS. 41
21. Now (vuvi). Logical, not temporal. Zn this state of the case. Expressing the contrast between two relations—depend- ence on the law and non-dependence on the law.
Without the law. In a sphere different from that in which the law says “ Do this and live.”
Is manifested (edavépwras). Rev., hath been manifested, rendering the perfect tense more strictly. Hath been mani- fested and now lies open to view. See on John xxi. 1, and on revelation, Apoc.i.1. The word implies a previous hiding. See Mark iv. 22; Col. i. 26, 27.
Being witnessed (uaprupoupévn). Borne witness to; at- tested. The present participle indicates that this testimony is now being borne by the Old Testament to the new dispensa- tion.
22. Faith of Jesus Christ. A common form for “ faith én Christ.”
Difference (SuacroA). Only by Paul here, x. 12; 1 Cor. xiv. 7. Better, as Rev., distinction.
23. Have sinned (juaprov). Aorist tense: sinned, looking back to a thing definitely past—the historic occurrence of sin.
And come short (icrepodvra). Rev., fall short. The present tense. The A.V. leaves it uncertain whether the pres- ent or the perfect have come is intended. They sinned, and therefore they are lacking. See on Luke xv. 14. The word is not merely equivalent to they are wanting in, but implies want under the aspect of shortcoming.
The glory of God (rijs 86&ns tod Ocod). Interpretations vary greatly. The glory of personal righteousness ; that right- eousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God ; the approbation of God; the state of future glory.
The dominant meanings of d0€a in classical Greek are notion, opinion, conjecture, repute. See on Apoe. i. 6. In biblical usage: 1. Lecognition, honor, Philip. i.11; 1 Pet.i. 7. It is joined with ruuH honor, 1 Tim. i.17; Heb. ii. 7,9; 2 Pet. i. 17.
42 WORD STUDIES IN THE NEW TESTAMENT. (Cx. ILE
Opposed to aripia dishonor, 1 Cor. xi. 14,15; xv. 43; 2 Cor. vi. 8. With €yréw to seek, 1 Thess. ii. 6; John v. 44; vii. 18. With AapBave to recewe, John v. 41, 44. With Swe to ge, Luke xvii. 18; John ix. 24. In the ascriptive phrase glory be to, Luke ii. 14, and ascriptions in the Epistles. Compare Luke xiv. 10. 2. The glorious appearance which attracts the eye, Matt. iv. 8; Luke iv. 6; xii. 27. Hence parallel with eixdév image ; wophn form ; opoimpa likeness ; elSos appearance, fig- ure, Rom. i. 23; Ps. xvii. 15; Num. xii. 8.
The glory of God is used of the aggregate of the divine at- tributes and coincides with His self-revelation, Exod. xxxiii. 22; compare mpdcwrrov face, ver. 23. Hence the idea is prominent in the redemptive revelation (Isa. ix. 3; Rom. vi. 4; vy. 2). It expresses the form in which God reveals Himself in the econ- omy of salvation (Rom. ix. 23; 1 Tim. i.11; Eph. i. 12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Pet. i. 3; in raising up Christ and be- levers with Him to newness of life, Rom. vi. 4; in imparting strength to believers, Eph. iii. 16; Col. i. 11; as the goal of Christian hope, Rom. v.23 viii. 18,21; Tit. ii 13. It appears prominently in the work of Christ—the outraying of the Fa- ther’s glory (Heb. i. 3), especially in John. See i. 14; ii. 11, ete.