Class Notes: 8/24/2023

The book of Romans part 159; Rom 3:26;

In our verse by verse study of Romans last time we finished Rom 3:25; with the Expanded Translation "Whom the God (the Father) has publicly displayed the propitiation or mercy seat through faith in His blood (Jesus' spiritual death on the cross) to demonstrate his righteousness because of the passing over of previously committed sins, because of the delay in judgment of the God (God the Father)."

We see from this verse that God is immutable so His integrity must be consistent. This consistency demands complete compatibility in the interrelationship between His righteousness and His justice.

There must be no compromise or inconsistency in the function of God's integrity. To avoid compromise and inconsistency a principle develops that becomes axiomatic: God's justice can only bless God's righteousness.

Since all of God's blessings originate from His justice and since God's justice cannot bless sinful mankind apart from His perfect righteousness, it is necessary for God to find a way through grace to provide His righteousness so it can become the target for all blessings to mankind because righteousness demands righteousness and justice demands justice in the deployment of God's integrity toward mankind.

God cannot accept anything less than perfect righteousness, and God cannot bless anything less than perfect righteousness. This emphasizes the importance of the imputation of God's righteousness to the believer on the basis of faith at the moment of salvation.

Faith in Christ results in the imputatation of God's righteousness that creates instant adjustment to God's justice for salvation.

After salvation the filling ministry of God the Holy Spirit and continuous persistent learning of doctrinal truth from the communication of one's right pastor is the means of acquiring maturity adjustment to God's justice.

Righteousness is the principle of God's integrity, and justice is the function of God's integrity. God's justice administers what God's righteousness demands.

This means that God's justice God cannot bless unless the recipient has a righteousness that is equivalent to God's righteousness and God's righteousness is a monopoly of God so God can only bless those who possess His perfect righteousness. <---

The basis for God's blessing to mankind is the imputation of His righteousness to the believer at the instant of salvation. This means that the believer's justification must precede all other blessings from God's justice.

Justification only occurs with salvation adjustment to God's justice at the moment of faith in Christ Jesus. Justification is the result of imputed righteousness at the moment we believe in Christ Jesus.

When the believer receives the imputed righteousness of God the justice of God performs a judicial function known as justification or simply recognizing His own righteousness in the new believer. That is what justification is.

God recognizes His righteousness as righteous wherever it is found. The possession of God's righteousness through grace imputation at salvation is the prerequisite for all other divine blessings.

This is why human self-righteousness from law keeping in the energy of the flesh is never the target for God's blessing. It is never compatible with God's justice because it is not God's righteousness it is man's righteousness.

With the imputation of divine righteousness and resultant justification all other divine blessings, temporal and eternal, above and beyond ultimate sanctification are potential.

This potential of blessing or advantage from God's integrity is attained through the daily function of GASP that also creates God's righteousness from maximum Bible doctrine resident and circulating in the believer's thinking that makes it available for recall and application under the mentorship of God the Holy Spirit.

This is how the believer attains maturity adjustment to God's justice that results in a mature relationship with God's integrity. Not only does this status result in blessings and advantages from God's justice it also creates capacity to enjoy the blessings and advantages God 's justice conveys.

Rom 3:26; "for the demonstration" The prepositional phrase "pros" (for) plus the accusative singular from "endeichis" (demonstration) with the definite article 'o" (the) translated "For the demonstration."

Then the descriptive genitive of "dikaiosune" (integrity) referring to God's integrity with emphasis on His righteousness because God must provide us with His righteousness before we can receive any blessing from Him.

This is why God's justice has to impute God's righteousness to sinners who believe in Jesus on the basis of faith. 2Cor 5:21; Rom 4:5;

Then the possessive genitive singular from the intensive pronoun "autos" (of his) j is used as a possessive pronoun (of his righteousness). Then "at this time" is "en" (at) plus the temporal adverb "nun" (now), plus "kariros' (time) in the locative that tells us that it is a decisive or crucial point in time.

The locative singular of the definite article is used as a demonstrative pronoun so our expanded translation is: "at this present time of opportunity."

The present time of opportunity refers to the Church Age. It is an opportunity because this is the time that God's royal family is called out.

God's integrity that has been consistent in the past continues to be consistent after the cross. God's justice that judged all of our sins and the sins of all of past dispensations before the cross will judge all of the sins of future dispensations. So God's demonstration of His perfect integrity continues into the present.

"that He might be just" the preposition "eis" (that) plus the accusative singular of the definite article "o" (the), plus the present active infinitive of "eimi" (to be), is a Greek idiom for purpose. The present tense is a static present that refers to a perpetual circumstance.

The active voice tells us that God's integrity produces the action. Plus the accusative singular of the intensive pronoun "autos" (Him) used to emphasize God's identity in terms God's justice that is mankind's point of reference with God.

With the accusative singular of the adjective "dikaios" (just) used for God's integrity. In this case it is used for God's justice so it is translated, "in order that he might be just."

Some principles up to this point: In this dispensation after the cross God maintains His perfect integrity just as He did in the dispensation of Israel before the cross.

God's justice is the number one priority in His relationship with mankind. That means that God's justice must not be compromised in establishing a relationship with mankind.

The cross accomplishes this fact because God's justice judged all sins past, present and future-when they were poured out on Jesus Christ. When Christ was bearing our sins on the cross God's justice was judging all of them.

While judging those sins on the cross God's justice was protected from compromise in providing justification for anyone who believes in Jesus Christ because God's justice pronounced the penalty of death that God's righteousness demands on Jesus. Rom 5:8;

God's righteousness is satisfied with the judgment of man's sins in Jesus on the cross so it does not object when God's righteousness is imputed to everyone who believes in Jesus Christ.

"and the justifier of those who believe in Jesus" - the ascensive use of the conjunction "kai" (and), The present active participle of the verb "dikaios" (justify), meaning to vindicate, to justify, or to declare righteous.

The present tense is a customary present denoting what always occurs when anyone believes in Christ. It never varies it is always the same. The active voice: God's justice produces the action of the verb.

God's justice justifies the person who believes in Jesus Christ. The participle is temporal and it should be translated "even when he declares righteous (or, justifies)." Next is the accusative masculine singular from definite article "o" (the one) used as the direct object.

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