https://youtu.be/6cjRUF7WoDw
In our verse-by-verse study of Romans last time we had just started on Rom 8:24; so today we will start from the beginning.
"For in hope we are saved" is the postpositive conjunctive particle "gar" (for) that is used as an explanatory conjunction, plus "elpis" (hope) with the definite article "ho" (the) that is a specific future reference to the resurrection body.
In the Greek the word translated hope means confident expectation, or anticipation. So we can translate it, "For with reference to the expectation." This is the anticipation of the redemption of the body or resurrection.
Next is the aorist passive indicative of the verb "sozo" (saved or delivered) referring to salvation adjustment to God's justice. This is a constantive aorist tense that describes the momentary action of faith in Jesus Christ.
The constantive aorist tense gathers into one entirety the action of the verb. The action of the verb can be momentary or prolonged. Here it is momentary faith in Christ. The passive voice: at the moment of faith in Christ the person receives salvation.
The indicative mood is declarative representing the verbal action that describes a reality. So the content of that future hope is the resurrection body; "we were saved in hope" so we were saved for the purpose of having a future.
"but hope that is seen is not hope" the postpositive conjunctive particle "de" (but) used here as a transitional conjunction but it does not set up a contrast as it usually does, so we can translate it "now."
Plus the nominative singular subject "elpis" (hope) without the definite article is anartharous so it emphasizes the quality of our hope or our prospects. Plus the present passive participle of "blepo" (seen or to see). This is a tendential present that is used for an action that is anticipated is but not yet actually occurring.
The passive voice: the believer anticipates the receiving of the action of the verb. This is a temporal participle; "now when a hope is seen." This is followed by the negative "ou" (not) plus the present active indicative of "eimi" (is), and then the word "elplis" (hope) again as a predicate nominative.
So we have " now when a hope is seen it is not hope." This phrase emphasizes that "elpis" (hope) means prospect or expectation. This emphasizes the idea of ultimate sanctification at the exit resurrection in the future.
"for who hopes for what he sees?" the inferential use of "gar" (for) with the nominative singular subject from the indefinite pronoun "tis" (what) is used to represent a category.
Plus the accusative neuter singular relative pronoun "hos" (what). Then the present active indicative of the verb "blepo" (sees) so we have "for what anyone sees" or "for what he sees."
This is a pictorial present tense that presents something that is in the process of occurring but has not occurred. The active voice: a nonspecific category of people (anyone) produces the action of the verb.
The indicative mood is potential of condition that depends on whether the believer knows, believes, and understands God's Word of Truth or not.
Then the nominative neuter singular from an interrogative pronoun "tis" (what) and the present active indicative from "elpizo" (hopes). This verb describes action in present time that is produced by an indefinite number of believers.
The indicative mood asks a question. So we have "who hopes for what he sees" is a good translation. In other words, expectation relates to a future reality not a present reality. Therefore hope must be defined in the context of the future reality of a resurrection body.
We cannot see heaven and all of its details, but we anticipate the reality of heaven, the reality of eternity, and as mature believers we anticipate the rewards and blessings that will be a real imputation when that occurs.
Expanded Translation Rom 8:24; "For with reference to that future hope we have been saved: but when a hope is seen it is not hope: who hopes for what he sees?"
We see here that hope is confident expectation of a reality before that reality is actually seen.
Rom 8:25; "But if we hope for that we see not." Again, the word 'de" (but), a postpositive conjunction with "ei" (if) that introduces the protasis of a first class condition of if, "But if."
Then the present active indicative of "elpizo" (we hope), "But if we hope." This is in the present tense that refers to what normally occurs or is reasonable to expect to occur in the life of the maturing believer.
The active voice: the maturing believer produces the action of the verb as an extension of use of faith-rest. The indicative mood is declarative expressing the reality of a fact in a first class condition of if.
The accusative singular from the relative pronoun "hos" (what) with "gar" (for) " what for." The negative "ou" (not) with "blepo" (see) in the present active indicative we have "But if we hope (have confident expectation) for what we do not see (and we do)."
At salvation we do not see the blessings of spiritual maturity, but the possession of imputed judicial righteousness gives us some hope of having those blessings.
At spiritual maturity we also do not see the blessings and rewards of eternity, but the possession of the real imputed blessings and the undeserved suffering for blessing that goes along with it gives us confident anticipation.
In other words, one imputation creates confidence for the next imputation. Just as imputed judicial righteousness is the hope for blessing in time, so the resurrection body is the hope for blessing in eternity. The imputations are stepping-stones to eternal life with God in a resurrection body.
So hope is confidence of a reality before that reality actually occurs. This is why "elplis is not only translated "expectation," "hope," or 'anticipation' but also as "confidence."
Once the reality occurs the expectation, hope or confidence is replaced by the actual reality. Therefore hope is confident expectation of something prior to its actual visible occurrence.
In time, because of the judicial imputation of God's righteousness, every believer immediately possesses the initial step of a series of hopes.
This hope or confident anticipation is based on the reality of the possession of God's very own righteousness because of God's judicial imputation at salvation.
There is an affinity between blessing from God's justice and God's righteousness. At spiritual maturity every believer has an additional hope or confident anticipation because of the actual possession of God's blessing from the real imputation of the blessings and undeserved suffering of spiritual maturity that anticipates the entire concept of a fortiori for the eternal blessing in the future from the second a fortiori.
"With perseverance we wait eagerly for it" this is the apodosis of the first class condition of if. We have a conditional clause, and in a conditional clause there is a statement of supposition in the protasis that is the basis for the conclusion in the apodosis.
This conclusion begins with the prepositional phrase "dia" (with or through) plus the genitive of "hupomone" (patience or perseverance).
Then the present middle indicative of "apekdexomai" (we wait eagerly, or eagerly anticipate). " We wait in eager anticipation." The present tense is a perfective present that describes what started in the past and continues as and existing result into the present.
This is the continuing existing result of being a maturing believer in eager anticipation, the new hope out in the future. The middle voice of a deponent verb that has an active in meaning.
The mature believer produces the action. This is the declarative indicative mood representing the verbal action from the viewpoint of reality that describes the perseverance that is required to keep on taking in doctrine every day and then use faith rest from metabolized doctrine to handle undeserved suffering while patiently waiting confidently on God.
Expanded Translation Rom 8:25; "But if we hope (possess confident expectation) for what we do not see (and we do), then through patient perseverance we wait in eager anticipation.
"We see here that everything starts with the first two imputations at biological birth when human life is imputed to the human soul that is its divinely prepared home.
Human life will be in that soul forever. Then Adam's original sin is imputed to the old sin nature in the biological body its genetically formed home.
Our first parents were condemned by the original sin at the fall, and they were saved after the fall. Therefore God's justice provides two imputations at birth that add up to condemnation because condemnation must precede salvation.
That means that God's justice must condemn mankind before God's justice can save mankind.
The fact that you have these two together simultaneously creates a potential. These two imputations form up to provide a potential for salvation adjustment to God's justice by believing in Jesus Christ.
The two real imputations at birth are the potential for salvation. So we can say, then, that the entire human race from the point of birth to the point of salvation has hope.
A person who dies before the point of accountability automatically goes to heaven. The two imputations combine to condemn us but the condemnation has its own hope.
The two judicial imputations, of all human sins to Jesus Christ on the cross and God's righteousness at salvation to the new believer are the potential for blessing in time from God's justice.
Salvation must precede blessing, and all such blessing must be imputed to God's righteousness since God's justice can only bless God's righteousness.
Therefore an equation: the primary potential plus the capacity equals the reality of blessing in time. In addition there are two real imputations that are necessary for blessing and reward in eternity from God's justice: the imputation of eternal life plus the imputation of blessing in time to the capacity created by God's imputed judicial righteousness forms a cluster and sets up a third potential for blessing and reward in eternity.