Class Notes: 5/12/2024

The book of Romans part 221 Rom 5:17-18;

In our verse by verse study of Romans we are in Rom 5:17 at the phrase "and the gift of the righteousness" - the connective use of "kai", (and) plus the objective genitive singular from "dorea" (gift or bounty) with the descriptive genitive singular from the definite article "ho" (the) and the descriptive genitive singular of "dikaiosune" (righteousness).

We noted that this righteousness is God's imputed righteousness that is the predicate for receiving all direct blessing from God.

If God's justice provided in life the greater, namely the gift of righteousness and direct blessing from God's justice to the mature believer, it follows a fortiori that He can do the lesser of conveying rewards to the mature believer in eternity.

If God can bless the mature believer in time it follows a fortiori that He can reward and bless the same believer in eternity.

It is more difficult for God to bless believers in time than in eternity. In eternity there is no opposition from satan, from satan's cosmos or from the old sin nature.

The easier is the blessing of the mature believer in eternity. That is why we have the next phrase, "will reign through the one, Jesus Christ." "basieluo" (reign) is in the future active indicative that means to reign or to rule. The future tense is a predictive future that points to a future event that is described in Rev 20:6.

The active voice: believers who have attained maturity adjustment to God's justice in time produce the action of the verb in eternity. The indicative mood is declarative for a dogmatic statement of doctrinal fact.

The preposition "dia" (through) with the genitive of the definite article "ho" (the) and the genitive of the adjective numeral "eis" (one) is used as a noun "through the one." Then, so that there will be no doubt as to who that one is, the genitive of apposition "Iesous Christos" (Jesus Christ).

Expanded Translation Rom 5:17; "For if by the transgression of the one (Adam's original sin) the (spiritual) death ruled through the one (Adam, and it did); much more they who receive in life the surplus of grace (blessing from maturity adjustment), and the gift of righteousness, they shall reign through the one, Jesus Christ."

Verses 18-21 of Romans 5 describe the grace factor related to God's justice. Remember, there was no grace in the garden. Grace could only be operational after man became undeserving.

In the garden man was not undeserving, man was perfect. Therefore God's grace is only visible with God's justice. A question we could ask is what do we have to do to become undeserving.

The obvious answer is sin but sin is not the complete answer because we are targets of God's grace before we commit any personal sin. All we have to do is have God's justice condemning us and we are qualified for grace. That is why we are condemned by Adam's original sin not our own personal sin.

That is where we are at physical birth. Grace always follows the principle that God turns cursing into blessing. Cursing comes first because those who are candidates for grace are also undeserving of grace.

Rom 5:18; describes the antithetical functions of God's justice. God's justice is the source of condemnation, cursing and blessing. Cursing and blessing are antithetical.

But in the Greek the first two words in verse 18 are "ara oun" translated (So then or therefore). This is an inferential illative participle that is never used at the beginning of a clause so it tells us that this is the conclusion of verse 12.

There is a parenthesis beginning in verse 13 that terminates with verse 17. "Ara oun" closes that parenthesis. It is translated "So then or therefore," and it is connected with verse 12.

"as by the offence of one judgment came upon all men to condemnation" the relative adverb "hos" (as) is used as a comparative particle indicating how something proceeds. The preposition "dia" (through) plus the genitive of the adjective numeral "eis" (one), plus "paraptoma" (transgression)

"So then as through one transgression" (Adam's original sin). Then there has to be a verb but this is an ellipsis so it is missing. The missing verb is "ellogeo" (impute). So we have "eis" (into) plus "pas" (all) plus the accusative plural of the noun "anthropos" (men or mankind).

Plus another prepositional phrase, "eis" (into) plus the accusative singular from "katakrima" (condemnation), that refers to result of imputation. Where there is a judicial imputation there is judgment. "Katakrima "is the judgment that "results in condemnation."

"So then as through one transgression (Adam's original sin) imputed to all mankind resulting in condemnation." This condemnation occurs at physical birth.

Human birth consists of human life occurring simultaneously with spiritual death.

Human life begins when the fetus emerges from the womb and God imputes human soul life that is its divinely prepared home.

This is a real imputation since God prepared that home for human life. The soul is later corrupted by the old sin nature that resides in the biological body. The old sin nature is in the biological body but it corrupts the soul because the soul resides in the corrupt biological body.

All real imputations have a place to go that can be called a home. A real imputation involves receiving what is antecedently one's own. The reason it is antecedent is because there is a place for it to go.

This is in contrast to judicial imputation that does not have a home so it conveys something that does not logically belong there. So a judicial imputation emphasizes the fact that the origin is God's justice because there is no home or target.

So when an imputation comes from God's justice and there is no place for it to go so God must judge the area where there is no home in this case the person involved.

God prepared the soul as the home for human life, but He did not prepare the old sin nature. The old sin nature is not a part of the soul and it is not from God. It is genetically formed biologically from Adam. The old sin nature is not part of the soul but it influences the soul.

The source of the old sin nature is Adam's original sin at the fall. Adam received the old sin nature as a result of his original transgression along with spiritual death.

At the fall Satan became the ruler of the world and the old sin nature became the ruler of human life ruling through biological life and physical death.

At physical birth God's justice imputes Adam's original sin to its genetically formed home the old sin nature. This is a real imputation.

So that in the human race spiritual death or the condemnation of this verse is the imputation of Adam's sin to Adam's trend, forming immediately at human life that is a copy of Adam's life.

Spiritual death is the combination of Adam's sin and Adam's old sin nature. The old sin nature is acquired genetically at conception, while Adam's sin is acquired at physical birth by divine imputation.

The Old sin nature is transmitted through the 23 male chromosomes that fertilize the female ovum. The meiosis by which the female ovum has 23 pure chromosomes is known as polar body that is a genetic process whereby the corruption or the contaminated chromosomes in the woman are thrown off in preparation for fertilization.

At conception the impurity is transmitted by the man who sinned in cognizance in contrast to the woman's original sin that was committed in ignorance.

At physical birth God's justice imputes Adam's sin to Adam's sin nature. The condemnation is spiritual death. Spiritual death comes through the imputation of Adam's sin to Adam's sin nature. This is called spiritual death or condemnation.

Therefore while God imputes soul life to the biological body at birth His justice simultaneously imputes Adam's sin to the sin nature. This is the condemnation of spiritual death.

Our relationship with God at physical birth is condemnation and spiritual death. Our relationship with God at the new birth is justification and everlasting life.

Life has a home in man's soul, while Adam's sin has a home in the genetically formed old sin nature. Mankind is under the condemnation of spiritual death or the imputation of Adam's sin to Adam's sin nature trend.

In Adam we are born condemned to death; in Jesus Christ we are born again with God's righteousness and everlasting life.

"even so by the righteousness of one" - the correlative adverb "houtos" (in this way) refers to what follows, plus the adjunctive use of "kai" (so also)...

We have seen condemnation, and now we will see justification.

Then a prepositional phrase "dia" (through) plus the adjective "eis" (one) and the noun "dikaioma" (right act), the numeral "one" and the righteous judicial act of Jesus bearing the sins of the entire human race on the cross.

" into all men" "eis" (into) plus the adjective "pas" (all) and "anthropos" (mankind) " into to all mankind."

"eis" (into) "diakiosis" (righteousness) "zoe" (of life).

The genitive of time does not signify a point of time or duration of time; it indicates a distinction of time. This means that the genitive of time refers to this life rather than eternity.

Salvation adjustment to God's justice through faith in Jesus Christ that results in the imputation of God's righteousness and justification happens in this life. 2Cor 5:21; 2Cor 6:2;

Expanded Translation Rom 5:18; "So therefore as through one transgression (Adam's original sin) was imputed to all mankind resulting in condemnation, so also through one man's righteous act (Jesus substitutionary work on the cross) God's righteousness is imputed to all mankind resulting in righteousness in this life."

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