https://youtu.be/ix5lMK68AXg
In our verse-by-verse study of Romans we are in the last phrase of Rom 8:32; "freely give us all things" the future middle indicative of the verb "charizomai" (freely). This verb comes from the noun "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. It is in the future tense for a statement of fact or performance that may be anticipated when a believer attains maturity adjustment to God's justice. In other words, it is in the future for you if you are not spiritually mature yet.
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 possesses God's perfect judicial righteousness as a guarantee that they will be the recipient of the blessings from God.
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 creates the potential for the real imputation from God's justice at the point of attaining 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 blessings 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."
"The all things" refers to the direct blessings that are imputed by God to the believer. We have noted that "the all things" of Romans 8:28 starts out with biological life and takes us all of the way to our evaluation at the judgment seat of Christ.
Now we have another " the all things" that is extrapolated from the imputation of eternal life at salvation that results in blessing in time. Blessing is God's imputation that is directed to His imputed judicial righteousness that was conveyed 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 spiritually 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 after salvation and it is the only reason for remaining in this biological life in the devil's world after salvation because it is the result of our testimony for God in the angelic conflict.
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, the indwelling and filling of the spirit and the exit resurrection, but also to many other doctrines that describe the uniqueness of the spiritual life and destiny of Church Age believers.
Rom 8:33; describes the third challenge of judging that is addressed in the next two verses. "Who will lay anything to the charge of God's elect?"
The nominative singular interrogative pronoun "tis"(who) with the future active indicative of the verb "egkaleo" (accuse); that means to bring charges against, to accuse, or to institute judicial proceedings. So it can be translated "who will bring a charge against" or "who will accuse."
The future tense is a deliberative future that uses a question of uncertainty or a rhetorical question is stated in the future indicative. It is used to make a statement of doctrine without using a direct statement.
The active voice: there are two sources of false accusation that produce the action of the verb. The first liar is satan as in Job 1:6-11; Zech 3:1,2; Rev 12:9,10. Satan is constantly judging and accusing believers.
The second source of unauthorized judging and maligning is other believers; Matt 7:1,2; Rom 14:4,10.
In God's plan there is no place for satan or a fellow believer to judge or condemn another believer. The indicative mood is the interrogative indicative assuming that there is an actual fact that may be stated in answer to the question.
Then a prepositional phrase, "kata" (against) plus the genitive plural from the adjective "eklektos" (selected, elected, or chosen), referring to members of God's royal family who are named in God's decree with the possessive genitive singular from "Theos" (of God)
When a believer judges another believer he is guilty of a sin, but he is also guilty of subtle and blasphemous legalism, and spiritual bullying. Believers are responsible to God alone. God's justice is the only point of reference for every believer's thoughts, decisions and actions.
Maligning, judging, gossiping, and condemning, is blasphemy against God's justice because such gossiping and condemning suggests that the accusing believer is more capable of exercising justice than God.
In this context discussing people in terms of alleged, real, or imagined sin is what gossiping and judging is referring to.
God's justice does not any need help. The only time a believer is authorized to evaluate another believer is for the purpose of separation, recommendation, or evaluation from a position of authority as a supervisor.
When one has authority over others he must evaluate any believer, or anyone else that is under his authority in according with the principles of evaluation authorized for that position.
In the Christian life, however, there is no such authorization or authority for judging, gossiping maligning, accusations or revenge tactics.
God has not asked for our advice or solicited our help. Furthermore, even when satan brings accusation against us as believers God the Father has assigned us a defense attorney, the Lord Jesus Christ 1John 2:1,2.
Rom 8:33; " God is the one who justifies;" the nominative singular subject "Theos" (God) without the definite article making it anartharous. Anartharous construction emphasizes the highest quality of the noun that in this case is describing God's perfect attributes.
Then the definite article "ho" (the one) with the articular present active participle from the verb "dikaoo" (justify). The definite article is used as an intensive pronoun to emphasize the identity of God in the function of justice.
The present tense is static present for a condition that perpetually exists. The active voice: only God's justice can produce the action of the verb. This is a circumstantial participle that can be translated, "God is the one who vindicates."
We see here that God's integrity meets the challenge of human gossip, maligning, or judging, and in effect tells the nosy self-righteous do gooder believer to mind his own business.
The one who justifies us at salvation will continue to handle all discipline and blessing without any help from people. It is blasphemous and presumptuous to try to improve things by doing God's job for him.
God is perfectly equipped to do His own work. He is the only one who has the power to impute both human and eternal life, the one who has the power to impute God's righteousness, obviously does not have to call on us for help in judging other people.
Expanded Translation Rom 8:33; "Who will bring accusation against the elect of God? God is the one who justifies (vindicates)."
God's integrity hat is comprised of His righteousness; justice and omniscience will either judge or bless the believer in time as well as in eternity. Only God has the facts. Only God ahs the ability to either bless or condemn from His perfect justice.
That means that there is no place for believers to judge or bring accusation against another believer. This is exclusively the work of God's justice. The believer's responsibility is simple. Adjust yourself to God's justice or God's justice will adjust to you.
This verse assumes the logical condition of possessing the judicial imputation of God's righteousness at salvation for justification so God is the one who justifies.
So the issue here is the responsibility of the believer with regard to the remaining adjustments to God's justice including acknowledging known sins to God when necessary.
That is followed by the daily function of GASP that leads to maturity adjustment to God's justice that is God's objective for every believer in time. Maturity adjustment to God's justice results in glorifying Jesus Christ in time as well as glorifying Jesus Christ in eternity.