https://youtu.be/elsOOFX4Ygo
In our verse by verse study of Romans last time we completed our Expanded Translation of Rom 8:29;"We know that whom he foreknew, he also foreordained (predestined) conformed ones to the image of his Son, that he would be the firstborn with many brothers."
We see here that God's royal family was established in eternity past. Jesus is the firstborn of the royal family, therefore its ruler, its high priest, as well as possessing the double portion heritage of the firstborn.
The many brothers are Church Age believers that comprise God's royal family. All of this is designed to explain God's overall plan for Church Age believers as members of God's royal family so they can understand how God's decree relates to His imputations.
Rom 8:30; describes step three that emphasizes entrance into God's plan. "And whom he did predestinate, he also called" starts with the connective use of the conjunctive particle "de" (and or but). Followed by the accusative masculine plural from the relative pronoun "hos" "whom," and the aorist active indicative of the verb "proorizo" (predestine).
This verb refers to the God's decree that establishes God's plan in eternity past that reduces omniscience into foreknowledge. Omniscience comes first and determines what was put into the decree, and foreknowledge merely acknowledges what is in the decree.
"Proorizo" is in the culminative aorist tense that views the decree of God for the Church Age believer in its entirety but regards it from the viewpoint of existing results. The active voice: God the Father, the author of the God's decree, produces the action of the verb.
The indicative mood is declarative for the reality of the God's decree and the role of God's royal family in the decree that means that very individual Church Age believer is in God's plan from eternity past.
The purpose for the God's plan is for every believer to advance to spiritual maturity from maximum doctrine resident in the soul's stream of consciousness. Not only does this glorify God the Father and the Son but the decree actually contains amazing and unique blessings for mature believers that it creates.
"these He also called" It is the accusative plural direct object from the demonstrative pronoun "autos (these same ones). It refers to those who have been the subject in the previous verses. It is called an immediate demonstrative so it is used here to emphasize the Church Age believers who have already mentioned.
Then the adjunctive use of the conjunction "kai" (and or also). Plus the aorist active indicative of the verb "kaleo" (call, name, designate, summon, or invite). Here it is used in the technical sense of the doctrine of election. The aorist tense takes the election of God's royal family and describes it as being so certain that it is taken for granted.
The active voice: God the Father produces the action of the verb. The indicative mood is declarative for a dogmatic statement of fact. All believers in the Church Age are elected. This emphasizes that every individual believer is personally named in God's plan.
Technically every believer is entered God's plan of God at the moment they believed in Jesus Christ.
In eternity past God's omniscience knew that the decision to believe in Jesus would be made. Because He knew it He inserted the information regarding our belief in Jesus Christ into His decree as reality.
God's decree determines God's plan. Being in the decree means that believers are elected, foreknown, and foreordained. This all occurred simultaneously in God's decree when God's omniscience knew that we would believe in Jesus Christ. Before human history began God's omniscience knew every believer who would make the decision to believe in Jesus Christ.
This means that from God's viewpoint every believer's entrance into God's plan occurred before history began.
There can be no greater security for the believer than to understand that before history itself began their entrance into God's plan was known and guaranteed by God and the blessings of spiritual maturity adjustment to God's justice were provided from before anything was created.
Remember that election is the doctrine that relates the believer to God's plan from eternity past, and it coincides with foreknowledge and predestination. Like foreknowledge and predestination, election is a part of the doctrine of God's decree that only deals with the reality that will occur.
In eternity before man existed on the earth God knew who would believe in Jesus Christ during human history. Election is the plan that God designed for every believer in Jesus Christ in eternity past.
Election is, declared by foreknowledge and functions under predestination. Predestination is God knowing ahead of time everything you were going to do at any given point of time in your life because you are in His plan.
A key to understanding the doctrine of election is the fact that Jesus Christ was elected in eternity past, and we as Church Age believers are entered into union with Christ because election is the basis for the Church that comprises God's royal family.
"and whom he called, them he also justified" This phrase also starts with the connective use of the conjunctive particle "de" (and or but), plus the accusative plural from the relative pronoun "hos" (whom) describing that same group of believers.
Then the aorist active indicative of the verb "kaleo" (called)." is in the dramatic aorist tense that states the present reality of election because of the certainty of the previous events that are in God's decree.
The active voice: God the Father, the author of God's plan, produces the action of the verb. The indicative mood is a dogmatic statement of doctrinal reality. Plus the accusative plural from the demonstrative pronoun "houtos" (these) referencing the same group that has been discussed in the preceding verses.
With the adjunctive use of "kai" (also) then the verb, the aorist active indicative of "dikaioo" (justified or made righteous). The aorist tense is a constantive aorist that refers to the instantaneous act of the imputation of God's righteousness at the moment we believed in Jesus Christ.
This is the second of the two judicial imputations that are the predicate for the real imputation of God's blessings to the believer at spiritual maturity, that are also the basis also of the a fortiori.
This a fortiori is that If God's justice accomplished the greater at salvation, (the imputation of God's righteousness), it follows a fortiori that God's justice can accomplish the lesser, (blessings to the spiritually mature believer in time).
The two real imputations at birth (human life to the soul and Adam's original sin to the genetically-formed old sin nature) begin the whole structure of God's plan for each and every individual believer. Mankind begins with condemnation because God's justice must condemn and fix the problem before God's justice can bless.
Being condemned by the imputation of Adam's original sin at birth frees all personal sins in the human race to be judicially imputed to Jesus on the cross that was God's fix for the problem. That one sin is what condemns every person who has ever lived or ever will live in the human race.
The entire human race is condemned by the imputation of Adam's sin at biological birth. Every personal sin that is committed is imputed to Jesus Christ on the cross.
So personal sin is never the basis for condemnation and personal sin is not an issue at salvation. Since Jesus Christ was judged for our sins, Jesus Christ is the issue at salvation and Adam's original sin is the issue in condemnation because condemnation must precede salvation.
On the cross all the personal sins of the human race were imputed to Jesus Christ and judged. Since these sins were not antecedently His own this is described as a judicial imputation because it cannot be a real imputation.
At the moment of salvation through faith in Jesus Christ a second judicial imputation occurs, (God's righteousness is imputed to the new believer). This imputation provides the potential as well as the hope for direct blessing from God in time. Remember the principle: When reality replaces hope God's justice creates a new hope.
Since God's righteousness is not antecedently our own this is the second judicial imputation. Simultaneously at salvation, there is a real imputation of eternal life to the home or target that God has prepared when we were born again, the new regenerated spiritual life.
This is because there must be life, and to have any type of life there must be a real imputation from God. God imputed human soul life to the biological body at a birth. Human life was imputed to the soul; eternal life is imputed to regenerated spiritual life. For there to be life there must be a birth so believers are born again.
The judicial imputation of God's righteousness is the basis for justification, and the only way to receive blessing from God in time as an imputation at spiritual maturity. Note the connection between being called/elected and the imputation of God's righteousness or being justified.
The imputation of God's righteousness establishes a grace pipeline with God's justice in the giving end and the imputed righteousness of God in the believer on the receiving end. This pipeline is encapsulated by God's perfect integrity so it cannot be compromised because God's integrity guards God's attributes to prevent any compromise to God from His prospering sinful man.
Therefore, prosperity and God's blessing is a real imputation from God's justice to its divinely prepared home that is the imputation of God's righteousness at salvation. That means that justification creates qualification for direct blessing and prosperity from God in time.
After salvation we are left in time in order to receive God's direct blessing and prosperity as the means of glorifying our Lord Jesus Christ. That means that justification is the key to God's plan for the believer in time.
Justification positionally qualifies believers for blessing. The only thing believers lack is capacity, and that capacity comes from maximum doctrine resident in the soul. When the believer attains spiritual maturity from maximum doctrine resident in the soul he possess capacity for blessing from God so God's justice must provide that blessing from God.
God's righteousness is the guardian of God's justice and God's justice is the guardian of all of God's other attributes, protecting them from compromise. That means that God's justice is the point of reference for mankind.
In the function of God's integrity, righteousness demands righteousness and justice demands justice. So that God's righteousness demands what God's justice executes. God's righteousness will demand blessing in your life just as soon as you attain spiritual maturity from advancing in the grace and knowledge of our Lord Jesus Christ.
God's justice implements God's blessing to the believer when God's righteousness demands that blessing. There is no demand from God's righteousness until the believer through the filling of the Spirit and the daily function of GASP attains spiritual maturity.
That means that justification or the judicial imputation of God's righteousness at salvation makes it possible for the real imputation of prosperity to the righteousness of God at spiritual maturity.
Justification is the key to understanding the objectives of the Christian way of life. In Romans justification simply means vindicated for blessing. The potential is already there from God's judicial imputations at salvation.
Justification relates the believer to God's plan so that the attributes of God are never compromised by blessings imputed from God's justice. This defines grace. Grace is the policy of God's justice in blessing the believer on the basis of Jesus Christ.
This also defines the second hope. The first hope of salvation is replaced by the reality of salvation when we believe in Christ. The second hope is provided on the basis of the judicial imputation of God's righteousness at salvation.