rwp - Romans:5-6

rwp@Romans:5:1 @{Being therefore justified by faith} (\dikaithentes oun ek pistes\). First aorist passive participle of \dikaio\, to set right and expressing antecedent action to the verb \echmen\. The \oun\ refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. {Let us have peace with God} (\eirnn echmen pros ton theon\). This is the correct text beyond a doubt, the present active subjunctive, not \echomen\ (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the _tense_ to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive \eirnn schmen\ would mean. A good example of \schmen\ occurs in strkjv@Matthew:21:38| (\schmen tn klronomian autou\) where it means: "Let us get hold of his inheritance." Here \eirnn echmen\ can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in strkjv@Acts:9:31| \eichen eirnn\ (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (\dikaithentes\) "made peace with God." Observe \pros\ (face to face) with \ton theon\ and \dia\ (intermediate agent) with \tou kuriou\.

rwp@Romans:5:2 @{We have had} (\eschkamen\). Perfect active indicative of \ech\ (same verb as \echmen\), still have it. {Our access} (\ten prosaggn\). Old word from \prosag\, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only strkjv@Ephesians:2:18; strkjv@3:12|. {Wherein we stand} (\en hi hestkamen\). Perfect active (intransitive) indicative of \histmi\. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us. {Let us rejoice} (\kauchmetha\). "Let us exult." Present middle subjunctive (volitive) because \echmen\ is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

rwp@Romans:5:3 @{But let us also rejoice in our tribulations} (\alla kai kauchmetha en tais thlipsesin\). Present middle subjunctive of same verb as in verse 2|. \Kauchmai\ is more than "rejoice," rather "glory," "exult." These three volitive subjunctives (\echmen, kauchmetha\, twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.

rwp@Romans:5:4 @{Knowing} (\eidotes\). Second perfect participle of \eidon\ (\oida\), giving the reason for the previous exhortation to glory in tribulations. He gives a linked chain, one linking to the other (tribulation \thlipsis\, patience \hupomon\, experience \dokim\, hope \elpis\) running into verse 5|. On \dokim\, see strkjv@2Corinthians:2:9|.

rwp@Romans:5:5 @{Hath been shed abroad} (\ekkechutai\). Perfect passive indicative of \ekche\, to pour out. "Has been poured out" in our hearts.

rwp@Romans:5:6 @{For} (\eti gar\). Songs:most documents, but B reads \ei ge\ which Westcott and Hort use in place of \gar\. {While we were yet weak} (\ontn hmn asthenn eti\). Genitive absolute. The second \eti\ (yet) here probably gave rise to the confusion of text over \eti gar\ above. {In due season} (\kata kairon\). Christ came into the world at the proper time, the fulness of the time (Galatians:4:4; strkjv@Ephesians:1:10; strkjv@Titus:1:3|). {I or the ungodly} (\huper asebn\). In behalf, instead of. See about \huper\ on strkjv@Galatians:3:13| and also verse 7| here.

rwp@Romans:5:7 @{Scarcely} (\molis\). Common adverb from \molos\, toil. See on strkjv@Acts:14:18|. As between \dikaios\, righteous, and \agathos\, good, Lightfoot notes "all the difference in the world" which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the \dikaios\ man being "absolutely without sympathy" while the \agathos\ man "is beneficent and kind." {Would even dare} (\kai tolmi\). Present active indicative of \tolma\, to have courage. "Even dares to." Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice. {Perhaps} (\tacha\). Common adverb (perhaps instrumental case) from \tachus\ (swift). Only here in N.T.

rwp@Romans:5:8 @{His own love} (\tn heautou agapn\). See strkjv@John:3:16| as the best comment here. {While we were yet sinners} (\eti hamartln ontn\). Genitive absolute again. Not because we were Jews or Greeks, rich or poor, righteous or good, but plain sinners. Cf. strkjv@Luke:18:13|, the plea of the publican, "\moi ti hamartli\."

rwp@Romans:5:9 @{Much more then} (\polli oun mallon\). Argument from the greater to the less. The great thing is the justification in Christ's blood. The final salvation (\sthsometha\, future passive indicative) is less of a mystery.

rwp@Romans:5:10 @{We were reconciled to God} (\katllagmen ti thei\). Second aorist passive indicative of \katallass\ for which great Pauline word see on ¯2Corinthians:5:18f|. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Romans:3:25f.|). We become reconciled to God by means of the death of God's Son. "Much more" again we shall be saved "by his life" (\en ti zi autou\). "In his life," for he does live, "ever living to intercede for them" (Hebrews:7:25|).

rwp@Romans:5:11 @{But also glorying in God} (\alla kai kauchmenoi en ti thei\). Basis of all the exultation above (verses 1-5|). {Through whom we have now received the reconciliation} (\di hou nun tn katallagn elabomen\). Second aorist active indicative of \lamban\, looked at as a past realization, "now" (\nun\) in contrast with the future consummation and a sure pledge and guarantee of it.

rwp@Romans:5:12 @{Therefore} (\dia touto\). "For this reason." What reason? Probably the argument made in verses 1-11|, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life. {As through one man} (\hsper di' henos anthrpou\). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15|. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come." {Sin entered into the world} (\h hamartia eis ton kosmon eislthen\). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. {And so death passed unto all men} (\kai houts eis pantas anthrpous dilthen\). Note use of \dierchomai\ rather than \eiserchomai\, just before, second aorist active indicative in both instances. By "death" in strkjv@Genesis:2:17; strkjv@3:19| physical death is meant, but in verses 17,21| eternal death is Paul's idea and that lurks constantly behind physical death with Paul. {For that all sinned} (\eph' hi pantes hmarton\). Constative (summary) aorist active indicative of \hamartan\, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek \eph' hi\ usually meant "on condition that," but "because" in N.T. (Robertson, _Grammar_, p. 963).

rwp@Romans:5:13 @{Until the law} (\achri nomou\). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (2:12-16|), but the coming of the law increased their responsibility and their guilt (2:9|). {Sin is not imputed} (\hamartia de ouk ellogeitai\). Present passive indicative of late verb \elloga\ (\-e\) from \en\ and \logos\, to put down in the ledger to one's account, examples in inscription and papyri. {When there is no law} (\m ontos nomou\). Genitive absolute, no law of any kind, he means. There was law _before_ the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ's atoning death and grace. No longer do men speak of "elect infants."

rwp@Romans:5:14 @{Even over them that had not sinned after the likeness of Adam's transgression} (\kai epi tous m hamartsantas epi ti homoimati ts parabases Adam\). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. {A figure} (\tupos\). See on ¯Acts:7:43; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@1Corinthians:10:6| for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

rwp@Romans:5:15 @{But not as the trespass} (\all' ouch hs\). It is more contrast than parallel: "the trespass" (\to paraptma\, the slip, fall to one side) over against the free gift (\to charisma\, of grace \charis\). {Much more} (\polli mallon\). Another _a fortiori_ argument. Why so? As a God of love he delights {much more} in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul's argument to make "the many" in each case correspond, one relates to Adam, the other to Christ.

rwp@Romans:5:16 @{Through one that sinned} (\di' henos hamartsantos\). "Through one having sinned." That is Adam. Another contrast, difference in source (\ek\). {Of one} (\ex henos\). Supply \paraptmatos\, Adam's one transgression. {Of many trespasses} (\ek polln paraptmatn\). The gift by Christ grew out of manifold sins by Adam's progeny. {Justification} (\dikaima\). Act of righteousness, result, ordinance (1:32; strkjv@2:26; strkjv@8:4|), righteous deed (5:18|), verdict as here (acquittal).

rwp@Romans:5:17 @{Much more} (\polli mallon\). Argument _a fortiori_ again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression \paraptmati\, grace \charitos\; death \thanatos\, life \zi\; the one or {Adam} \tou henos\, the one {Jesus Christ}; reign \basileu\ in both).

rwp@Romans:5:18 @{Songs:then} (\ara oun\). Conclusion of the argument. Cf. strkjv@7:3,25; strkjv@8:12|, etc. Paul resumes the parallel between Adam and Christ begun in verse 12| and interrupted by explanation (13f.|) and contrast (15-17|). {Through one trespass} (\di' henos paraptmatos\). That of Adam. {Through one act of righteousness} (\di' henos dikaimatos\). That of Christ. The first "unto all men" (\eis pantas anthrpous\) as in verse 12|, the second as in verse 17| "they that receive, etc."

rwp@Romans:5:19 @Here again we have "the one" (\tou henos\) with both Adam and Christ, but "disobedience" (\parakos\, for which see strkjv@2Corinthians:10:6|) contrasted with "obedience" (\hupakos\), the same verb \kathistmi\, old verb, to set down, to render, to constitute (\katestathsan\, first aorist passive indicative, \katastathsontai\, future passive), and "the many" (\hoi polloi\) in both cases (but with different meaning as with "all men" above).

rwp@Romans:5:20 @{Came in beside} (\pareislthen\). Second aorist active indicative of double compound \pareiserchomai\, late verb, in N.T. only here and strkjv@Galatians:2:4| which see. See also \eislthen\ in verse 12|. The Mosaic law came into this state of things, in between Adam and Christ. {That the trespass might abound} (\hina pleonasi to paraptma\). It is usual to explain \hina\ here as final, as God's ultimate purpose. Songs:Denney who refers to strkjv@Galatians:3:19ff.; strkjv@Romans:7:7f|. But Chrysostom explains \hina\ here as \ekbasis\ (result). This is a proper use of \hina\ in the _Koin_ as we have seen. If we take it so here, the meaning is "so that the trespass abounded" (aorist active subjunctive of \pleonas\, late verb, see on ¯2Thessalonians:1:3; strkjv@2Corinthians:8:15|). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. {Did abound more exceedingly} (\hupereperisseusen\). First aorist active indicative of \huperperisseu\. Late verb, in N.T. only here and strkjv@2Corinthians:7:4| which see. A strong word. If \pleonaz\ is comparative (\pleon\) \perisseu\ is superlative (Lightfoot) and then \huperperisseu\ goes the superlative one better. See \huperpleonaz\ in strkjv@1Timothy:1:14|. The flood of grace surpassed the flood of sin, great as that was (and is).

rwp@Romans:5:21 @{That--even so grace might reign} (\hina--houtos kai h charis basileusi\). Final \hina\ here, the purpose of God and the goal for us through Christ. Lightfoot notes the force of the aorist indicative (\ebasileusen\, established its throne) and the aorist subjunctive (\basileusi\, might establish its throne), the ingressive aorist both times. "This full rhetorical close has almost the value of a doxology" (Denney).

rwp@Romans:

rwp@Romans:6:1 @{What shall we say then?} (\ti oun eroumen?\). "A debater's phrase" (Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace. {Shall we continue in sin?} (\epimenmen ti hamartii?\). Present active deliberative subjunctive of \epimen\, old verb to tarry as in Ephesus (1Corinthians:16:8|) with locative case. The practice of sin as a habit (present tense) is here raised. {That grace may abound} (\hina h charis pteonasi\). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (\m genoito\) and yet Paul faced it. There are occasionally so-called pietists who actually think that God's pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).

rwp@Romans:6:2 @{Died to sin} (\apethanomen ti hamartii\). Second aorist active of \apothnsk\ and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative (\hoitines\, we the very ones who). {How} (\ps\). Rhetorical question.

rwp@Romans:6:3 @{Were baptized into Christ} (\ebaptisthmen eis Christon\). First aorist passive indicative of \baptiz\. Better, "were baptized unto Christ or in Christ." The translation "into" makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. \Eis\ is at bottom the same word as \en\. Baptism is the public proclamation of one's inward spiritual relation to Christ attained before the baptism. See on ¯Galatians:3:27| where it is like putting on an outward garment or uniform. {Into his death} (\eis ton thanaton autou\). Songs:here "unto his death," "in relation to his death," which relation Paul proceeds to explain by the symbolism of the ordinance.

rwp@Romans:6:4 @{We were buried therefore with him by means of baptism unto death} (\sunetaphmen oun auti dia tou baptismatos eis ton thanaton\). Second aorist passive indicative of \sunthapt\, old verb to bury together with, in N.T. only here and strkjv@Colossians:2:12|. With associative instrumental case (\auti\) and "by means of baptism unto death" as in verse 3|. {In newness of life} (\en kainotti zs\). The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin (verse 1|), forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul's majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

rwp@Romans:6:5 @{For if we have become united with him by the likeness of his death} (\ei gar sumphutoi gegonamen ti homoimati tou thanatou autou\). Condition of the first class, assumed to be true. \Sumphutoi\ is old verbal adjective from \sumphu\, to grow together. Baptism as a picture of death and burial symbolizes our likeness to Christ in his death. {We shall be also united in the likeness of his resurrection} (\alla kai ts anastases esometha\). The conclusion to the previous condition introduced by \alla kai\ as often and \toi homoimati\ (in the likeness) must be understood before \ts anastases\ (of his resurrection). Baptism is a picture of the past and of the present and a prophecy of the future, the matchless preacher of the new life in Christ.

rwp@Romans:6:6 @{Our old man} (\ho palaios hmn anthrpos\). Only in Paul (here, strkjv@Colossians:3:9; strkjv@Ephesians:4:22|). {Was crucified with him} (\sunestaurth\). See on ¯Galatians:2:19| for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when "we died to sin" (verse 1|). {The body of sin} (\to sma ts hamartias\). "The body of which sin has taken possession" (Sanday and Headlam), the body marked by sin. {That so we should no longer be in bondage to sin} (\tou mketi douleuein hmas ti hamartii\). Purpose clause with \tou\ and the present active infinitive of \douleu\, continue serving sin (as slaves). Adds "slavery" to living in sin (verse 2|).

rwp@Romans:6:7 @{Is justified} (\dedikaitai\). Perfect passive indicative of \dikaio\, stands justified, set free from, adding this great word to death and life of verses 1,2|.

rwp@Romans:6:8 @{With Christ} (\sun Christi\). As pictured by baptism, the crucifixion with Christ of verse 6|.

rwp@Romans:6:9 @{Dieth no more} (\ouketi apothnskei\). "Christ's particular death occurs but once" (Shedd). See strkjv@Hebrews:10:10|. A complete refutation of the "sacrificial" character of the "mass."

rwp@Romans:6:10 @{The death that he died} (\ho apethanen\). Neuter relative, cognative accusative with \apethanen\. {Once} (\ephapax\). Once and once only (Hebrews:9:26f.|), not \pote\ (once upon a time). {The life that he liveth} (\ho zi\). Cognate accusative of the relative.

rwp@Romans:6:11 @{Reckon ye also yourselves} (\kai humeis logizesthe\). Direct middle imperative of \logizomai\ and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.

rwp@Romans:6:12 @{Reign} (\basileuet\). Present active imperative, "let not sin continue to reign" as it did once (5:12|). {Mortal} (\thntoi\). Verbal adjective from \thnsk\, subject to death. The reign of sin is over with you. Self-indulgence is inconsistent with trust in the vicarious atonement. {That ye should obey} (\eis to hupakouein\). With a view to obeying.

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

rwp@Romans:6:14 @{Shall not have dominion} (\ou kurieusei\). Future active indicative of \kurieu\, old verb from \kurios\, "shall not lord it over you," even if not yet wholly dead. Cf. strkjv@2Corinthians:1:24|.

rwp@Romans:6:15 @{What then?} (\ti oun?\). Another turn in the argument about the excess of grace. {Shall we sin?} (\hamartesmen?\). First aorist active deliberative subjunctive of \hamartan\. "Shall we commit sin" (occasional acts of sin as opposed to the life of sin as raised by \epimenmen ti hamartii\ in verse 1|)? {Because} (\hoti\). The same reason as in verse 1| and taken up from the very words in verse 14|. Surely, the objector says, we may take a night off now and then and sin a little bit "since we are under grace."

rwp@Romans:6:16 @{His servants ye are whom ye obey} (\douloi este hi hupakouete\). Bondservants, slaves of the one whom ye obey, whatever one's profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line.

rwp@Romans:6:17 @{Whereas ye were} (\te\). Imperfect but no "whereas" in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state. {To that form of doctrine whereunto ye were delivered} (\eis hon paredothte tupon didachs\). Incorporation of the antecedent (\tupon didachs\) into the relative clause: "to which form of doctrine ye were delivered." See on ¯5:14| for \tupon\. It is hardly proper to take "form" here to refer to Paul's gospel (2:16|), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.

rwp@Romans:6:18 @{Ye became servants of righteousness} (\edoulthte ti dikaiosuni\). First aorist passive indicative of \doulo\, to enslave. "Ye were made slaves to righteousness." You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man's land" in this war.

rwp@Romans:6:19 @{I speak after the manner of men} (\anthrpinon leg\). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See strkjv@3:5; strkjv@Galatians:3:15| where he uses \kata anthrpon\. {Because of the infirmity of your flesh} (\dia tn astheneian ts sarkos humn\). Because of defective spiritual insight largely due to moral defects also. {Servants to uncleanness} (\doula ti akatharsii\). Neuter plural form of \doulos\ to agree with \mel\ (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. {Songs:now} (\houts nun\). Now that you are born again in Christ. Paul uses twice again the same verb \paristmi\, to present (\parestsate, parastsate\). {Servants to righteousness} (\doula ti dikaiosuni\). Repeats the idea of verse 18|. {Unto sanctification} (\eis hagiasmon\). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15|). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on strkjv@1Thessalonians:4:3; strkjv@1Corinthians:1:30|. Paul includes sanctification in his conception of the God-kind (1:17|) of righteousness (both justification, strkjv@1:18-5:21| and sanctification, chapters 6-8|). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6|) and illustrates the obligation by death (6:1-14|), by slavery (6:15-23|), and by marriage (7:1-6|).

rwp@Romans:6:20 @{Free in regard of righteousness} (\eleutheroi ti dikaiosuni\). Ye wore no collar of righteousness, but freely did as ye pleased. They were "free." Note dative case, personal relation, of \dikaiosuni\.

rwp@Romans:6:21 @{What fruit then had ye at that time?} (\tina oun karpon eichete tote?\). Imperfect active, used to have. A pertinent question. Ashes in their hands now. They are ashamed now of the memory of them. The end of them is death.

rwp@Romans:6:22 @{Ye have your fruit unto sanctification} (\echete ton karpon humn eis hagiasmon\). Freedom from sin and slavery to God bring permanent fruit that leads to sanctification. {And the end eternal life} (\to de telos zn ainion\). Note accusative case \zn ainion\, object of \echete\ (ye have), though \thanatos\ in contrast above is nominative.

rwp@Romans:6:23 @{Wages} (\opsnia\). Late Greek for wages of soldier, here of sin. See on ¯Luke:3:14; strkjv@1Corinthians:9:7; strkjv@2Corinthians:11:8|. Sin pays its wages in full with no cut. But eternal life is God's gift (\charisma\), not wages. Both \thanatos\ and \zn\ are {eternal} (\ainion\).

rwp@Romans:7:1 @{To men that know the law} (\ginskousin nomon\). Dative plural of present active participle of \ginsk\. The Romans, whether Jews or Gentiles, knew the principle of law. {A man} (\tou anthrpou\). "The person," generic term \anthrpos\, not \anr\.