https://youtu.be/kc9Akudsork
In our verse by verse study of Romans we are in Rom 8:25; at the word translated perseverance in the NASB translated from the Greek "hupomone" (patience or perseverance This is the apotasis so it is beginning of the then clause in the if then statement.
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 continuation of the existing results of being a maturing believer who functions in eager anticipation of the next hope out in the future. It is he middle voice of a deponent verb that has is active in meaning so the maturing believer produces the action.
It is in the declarative indicative mood that represents verbal action from the viewpoint of reality that describes the perseverance that is required to keep on advancing in the grace and knowledge of our Lord Jesus Christ every day and then use faith rest from that metabolized doctrine to handle undeserved suffering while patiently waiting confidently on God to handle it.
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 that is its genetically formed home.
Our first parents were condemned by the original sin at the fall, and they were saved after the fall when God clothed them with skins. Therefore God's justice provides two imputations at birth that result in condemnation because under God's grace policy condemnation must precede salvation.
That means that God's justice must condemn mankind before God's justice can save mankind by faith in Jesus Christ.
The fact that you have these two together simultaneously creates a potential to be saved. These two imputations form up to provide a potential for salvation adjustment to God's justice through the imputation of judicial righteousness by believing in Jesus Christ.
The two real imputations at biological birth set up the potential for salvation. So we can understand that the entire human race from the point of birth to the point of salvation has hope for salvation.
A person who dies before the point of accountability to God's justice automatically goes to heaven. The two imputations combine to condemn us but that condemnation has its own hope.
The two judicial imputations, of all human sins to Jesus Christ on the cross and God's judicial righteousness at salvation to the new believer are the potential for the next hope of 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 we have 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 in synergy with the teaching ministry of God the Holy Spirit sets up a third potential for blessing and reward in eternity.
We see from this that hope is confident expectation of a reality before that reality occurs. Once the reality occurs hope is replaced with the reality. Therefore hope is confident anticipation of the reality prior to the occurrence of that reality or fulfillment of that reality.
For example, the judicial imputation of righteousness at salvation is the predicate for hope or confident anticipation of temporal blessing.
The judicial imputation of Gods judicial righteousness at salvation is not only the greater in a fortiori, and the target of temporal blessing from God's justice but it is also the hope or confidence of blessing from God's justice in time.
The real imputation of blessing at spiritual maturity provides the next hope that is the confident anticipation of eternal blessing and reward at the judgment seat of Christ.
Each imputation becomes the predicate of the hope of the next imputation. Therefore the real imputation of God's blessing to the maturing believer is not only the greater in the second a fortiori but the hope of blessing from God's justice in eternity.
In other words, God's judicial righteousness that is imputed at salvation is the hope for blessing in time and blessing in time to the maturing believer is the hope of blessing and reward in eternity.
When hope is replaced by reality another hope is established until the judgment seat of Christ occurs. Every successive hope is based on cognizance of and inculcation of God's Word of Truth under the ministry of God the Holy Spirit.
There are three points where God's justice provides blessing for mankind: at salvation; at spiritual maturity; and at the judgment seat of Christ after the exit resurrection of the Church. These three form the entire principle of hope in the human race for the purpose of glorifying God.
The imputation at salvation of human life to the soul combined with the imputation of Adam's original sin to the genetically formed old sin nature creates the first potential of salvation.
God's justice condemned us when we are born biologically creating the potential for salvation that is the hope for the entire human race at biological birth.
The potential is not a hope without cognizance, so understanding the Gospel reveals the hope that comes from that first potential.
The imputation of blessings in time at spiritual maturity that is predicated on the first and the second judicial imputations create a second potential.
The first judicial imputation is the imputation of all of our sins to Christ on the cross. The second judicial imputation is the imputation of God's righteousness to the believer at the moment of salvation adjustment to God's justice. These two establish the second potential for blessing in time.
Eternal life is a real imputation that is imputed to judicial righteousness at regeneration. Plus the real imputation of blessings in time that are imputed to God's perfect righteousness that is created from the judicial imputation of God's righteousness creates the third potential of blessing in eternity that are the blessings and rewards that are conveyed at the judgment seat of Christ.
All together it results in glory to God because God's royal family receiving rewards at the judgment seat of Christ glorifies God. That glory is the result of the imputations from God's justice during the course of God's plan for mankind.
Rom 8:26; This verse Paul describes God the Holy Spirit as groaning but God does not actually groan and the Holy Spirit is God so the Holy Spirit does not actually groan. It is impossible for perfect God to groan so Paul's description is an anthropopathism.
An anthropopathism is a way of expressing or communicating the function of the third person of the Trinity in human terms so that human beings can understand or relate.
When a person groans it means they are in pain or distress. God the Holy Spirit is never in pain or distress. This dramatizes the adversity just as nature's groan dramatizes the principle. The only real groan comes from the spiritually maturing believer under undeserved suffering.
"In the same way the Spirit also helps our weakness;" begins with the adverb "hosautos" (in the same way or in a similar manner). Paul describes the Holy Spirit as groaning under certain conditions that are specified in this context.
Next, the conjunctive particle "de" (but) then the adjunctive use of the conjunctive particle "kai" (and) but here it is used as an adverb so it is translated "also." so we have "But also in the same way."
Plus the subject, the nominative neuter singular from "pneuma" (spirit), with the definite article "ho" (the) used specifically to refer to God the Holy Spirit. "And also in the same way the Spirit."
Next is the present middle indicative from the compound verb "sunantilambanoma"i (sun = with; anti - against or instead of; lambanomai = to receive), that means to aid or to assist, so it means to come to the aid of, or to help with.
Here it means to give a helping hand. In the Attic Greek the word "antilambanomai" meant to grasp, to take up a matter, or to take something up helpfully. When the preposition "sun" was added, it meant to give a helping hand.
The present tense is a customary present that describes what may be reasonably expected to occur in the life of a spiritually maturing believer.
This is an indirect middle voice that emphasizes the agent, God the Holy Spirit, as producing the action of the verb rather than participating in the results of the action.
The indicative mood is declarative for the special ministry of the Holy Spirit to the maturing believer. Plus the dative singular indirect object of the noun "astheneia" (weakness) with the definite article "ho" (the) translated "our" in this case specifically referring to the undeserved suffering of the maturing believer.
"Also in the same way the Spirit gives a helping hand to our weakness." This is referring to the weakness of the spiritually maturing believer that is the weakness of a great believer.
All people are weak no matter how great they become. People have a tendency to depend on other people rather on the source of their greatness that is God Himself.