https://youtu.be/ldLr-BubUks
In our verse-by-verse study of Romans last time we finished our expanded translation of Rom 8:31; "Therefore face to face with these things, to what conclusion are we forced? If the God for us, who against us?"
We see from this that God's plan is greater than any opposition the believer will ever face. No one is God's equal because no one has more power and ability than God.
The two judicial imputations at salvation indicate that God is for us. The first judicial imputation: All of our personal sins were imputed to Jesus Christ on the cross. The second judicial imputation: God's righteousness is imputed to the believer at the moment of salvation.
Obviously God has to be for us for Him to do these things.
Rom 8:32; the first half of the verse explains that God is for us because He executed the first judicial imputation. The last half of the verse explains that God will freely give us all things because and He is free to do so because of the second judicial imputation.
So the second challenge is blessing and this verse sets up that second challenge. If the first challenge is opposition, the second challenge is encouragement.
Our encouragement that is based on the a fortiori becomes our motivation for spiritual advance that glorifies the Lord Jesus Christ, and results the real imputation of blessings in time.
"He who did not spare His own Son" begins with the nominative singular from the relative pronoun "hos" (who). When a verse is started with "hos" you must look at the previous text for the subject.
In this verse the previous subject is " ho Theos" (The God) that is in the previous verse. So we translate it, "The God who." Then the particle "ge" for emphasis that means (even or indeed) that is not translated in the NASB.
The verb is the aorist middle indicative of "pheidomai" (spare) with the negative "ou" (not). So we have "The God who did not even spare."
It is a dramatic aorist tense that states the present reality that God really did actually sacrifice His unique Son Jesus Christ on the cross.
This brings the first judicial imputation into focus. This is a Greek idiom of emphasis. Our sins were imputed to Jesus Christ for the purpose of judgment. God judged Jesus for all of the personal sins of the entire human race.
This also a culminative aorist tense that views the judicial imputation of all personal sins to Jesus on the cross in their entirety but in the Church Age it emphasizes the existing results as the difficult side of an a fortiori.
This is a deponent verb in the middle voice so it is active in meaning. So "the God" (God the Father) produces the action of the verb by means of the first judicial imputation of all personal sins to Jesus Christ on the cross.
The indicative mood of "pheidomai" (spare) is declarative so it describes a verbal idea from the viewpoint of reality with the negative "ou" (not). The indicative plus the negative emphasizes the dogmatic fact that God the Father actually did impute the sins of the entire human race to Jesus Christ on the cross and judge them all on Him. He was not even spared.
Next, the object of the verb, is the objective genitive singular from the adjective "idios" (unique or one and only) so it is correctly translated "his own."
This describes the unique relationship between God the Father and God the Son from eternity past.
Plus the objective genitive singular of the noun "huios" (Son) that describes the Lord Jesus Christ in hypostatic union. "The God who did not even spare his own or His unique Son."
"but delivered Him over for us all" the adversative conjunction "alla" (but) sets up a contrast with what precedes, plus the aorist active indicative of the verb "paradidomi " (deliver) so it means to deliver over to judgment from God's justice.
The prepositional phrase "huper" (on behalf of) plus the genitive plural of the adjective "pas" (all) and the pronoun "hemon" (us) means substitutionary judgment so we have "on behalf of or for us all."
The accusative singular direct object from the intensive pronoun "autos" (Him) " so we have "but on behalf of us all he delivered Him over to judgment."
"Paradidomi" (deliver) is in the constantive aorist tense that views the action of the judicial imputation of our sins to Jesus Christ on the cross in its entirety. The active voice: God the Father produced the action of the verb. The indicative mood is declarative for a statement of doctrinal reality.
"how will he not also with Him" the interrogative pronoun "pos" (how) is used to start a question to figure out how the a fortiori occurred.
With it is an unusual negative "ouchi" (not), that is an interrogative word in a question that anticipates an answer of yes. Then the adjunctive use of the conjunction "kai" (also) "how will he not also."
The prepositional phrase is "syn" (with) with the dative of person from the intensive pronoun "autos" (Him) so we have "with Him." "Autos" (Him) is used as a third person personal pronoun to describe association.
In other words, our association with the Lord Jesus Christ begins when our human spirit is regenerated and we receive the judicial imputation of God's righteousness as part of our salvation adjustment to God's justice that occurs when we believe in Jesus Christ because we are dead or unknown to Jesus until we are spiritually alive.
The second judicial imputation that occurs when we believe in Jesus Christ and God's justice judicially imputes God's righteousness to us starts that association with Jesus and establishes the grace pipeline from God's justice to God's imputed righteousness.
All direct blessings from God will come from God's justice to God's judicial righteousness that was imputed to us when we believed in Jesus Christ.
"freely give us all things" - future middle indicative of the verb "charizomai" (freely). This is a verb taken from "charisj" (grace or give). When you want to make a verb out of a noun you just simply drop the "s" and then add the middle voice suffix.
It means to grace out, to graciously give, or to give beneficially. This is a future tense for a statement of fact or performance that may be expected when a believer attains maturity adjustment to God's justice. In other words, it is in the future if you are not yet spiritually mature.
It is also a deliberative future tense for a rhetorical question that functions as a direct assertion. In other words, there are two kinds of future events depending on where you are in your spiritual life.
This is a deponent verb so in the middle voice it is active in meaning. God the Father produces the action of the verb when the believer reaches maturity adjustment to God's justice.
The judicial imputation of God's righteousness at salvation sets every believer with the potential for this action, and every believer carries God's perfect judicial righteousness as a guarantee that they will be the recipient of this blessing.
The indicative mood here is the interrogative indicative that assumes that there is an actual fact of doctrine that may be stated as an answer to this question. The answer to the question combines the two judicial imputations that create the potential for the real imputation from God's justice at the point of spiritual maturity.
There is also an accusative neuter direct object from "pas" (all) with the definite article "ho" (the), that is used generically to include all six categories of blessing that are conveyed to the believer over time. It is translated, "the all things."
Expanded Translation Rom 8:32; "The God who did not even spare his own Son, but on behalf of all of us he delivered him over to judgment, how will he not also with him give us the all things."
This "all things" refers to the direct blessings imputed by God. We have noted that the "all things" of Romans 8:28 that starts out with biological life and takes us all of the way to our evaluation in eternity.
Now we have another "all things" that is extrapolated from the imputation of eternal life at salvation results in blessing in time. Blessing is God's imputation that is directed to His imputed judicial righteousness at salvation.
"The all things" is the lesser or the easier in the first a fortiori of blessing. The lesser refers to degree of effort by God. It is much easier for God's justice to provide blessing for the mature believer than it was for Him to impute our personal sins to Jesus Christ for judgment on the cross.
If God's justice has provided the greater at salvation through the judicial imputation of God's righteousness and He has, it follows a fortiori that God's justice will not withhold the lesser of real imputation of God's direct blessing at spiritual maturity in time.
Prosperity is a real imputation from God's justice to the believer at spiritual maturity. It becomes the great issue in the Christian way of life. It is the only reason for remaining in this biological life in the devil's world after salvation.
Prosperity as an imputation from God's justice it is one of the objectives of God's plan for the believer's life after salvation.
If you understand the command to rightly divide the Word of truth you will realize that this command applies not only to doctrines like dispensations, but also many doctrines that describe the uniqueness of the spiritual life and destiny of Church Age believers.