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In our verse by verse study of Romans we are in Rom 8:33; at the phrase "Who will bring accusation against God's elect."
Last time we noted the active voice of the verb translated accuse. 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 any believer. The indicative mood is the interrogative indicative assuming that there is an actual fact that may be stated in answer to the question.
When a believer judges another believer he is guilty of a sin, but he is also guilty of subtle blasphemous legalism, and spiritual bullying. Believers are responsible to God alone. God's justice is the one and only point of reference for every individual believer's thoughts, decisions and actions.
Maligning, judging, gossiping, and condemning, is blasphemy against God's justice because the gossiping and condemning suggests that the accusing believer is more righteous than God in executing justice.
In this context discussing people in terms of alleged, real, or imagined sin is what the word translated "charge" is describing.
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 accordance with the principles of evaluation authorized for that position.
In the Christian life, however, God does not give authority to anyone for judging, gossiping maligning, accusation 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 and His perfect attributes.
Then we have 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 executing 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 anyone else. 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, so He obviously does not have to ask us for any help in judging other people.
Expanded Translation Rom 8:33; "Who will bring accusation against God's elect? God is the one who justifies (vindicates)."
God's integrity that is comprised of His righteousness, justice and omniscience will evaluate every believer perfectly in time and eternity. Only God has all the facts. Only God has the ability to either bless or condemn from His perfect justice executing perfect righteousness.
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 situation 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 after salvation.
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 and in eternity.
Rom 8:34; "Who is the one who condemns?" begins with the interrogative pronoun "tis" (who) the subject is in the nominative case. There is no verb, because the sentence is elliptical so the verb is implied.
The nominative singular definite article "ho" (the one) is used as an intensive pronoun to emphasize the gossiping and maligning believer who sets himself up as a judge. Then we have the present active participle from the compound verb "katakrino" (kata = against; krino = judge) that means to judge against and therefore to condemn.
"Who is the one who condemns?" The aoristic present tense is used for punctiliar action in present time, the moments in time when someone maligns or judges or sets himself up as a judge by gossiping about someone who is also a believer.
The active voice: the carnal or the reversionistic believer produces the action of the verb. The participle is circumstantial, indicating that this occurs throughout the Church Age.
This form of maligning or judging is actually an advance on the previous verse in that it adds to the malicious gossip, maligning or judgment, the statement that the victim could not be a Christian and do such a thing. In reality all Christians are human and when functioning as a reversionist a Christian can do anything that an unbeliever can do.
God's plan is greater than the legalistic opinion of some ignorant carnal or reversionistic believer. The act of declaring a believer not saved is an affront to God's perfect plan and God's grace.
It should be understood that our salvation does not depend upon the human opinions or observations of any legalist, or spiritual bully who gossips or maligns. Our salvation depends exclusively on God's work through Jesus Christ that cannot fail so it cannot be improved by anyone else.
"Christ Jesus is He who died;" "Christos (Christ) Iesous (Jesus) "ho" (the one) "apothanon" (who died). The nominative subject is "Christos Iesous" so the subject is (Christ Jesus).
It is elliptical and the subject precedes the missing verb that is the implied present active indicative of "eimi" (is). Then the aorist active participle of the verb "apothnesko" (died) refers to Christ Jesus' substitutionary spiritual death on the cross.
His spiritual death was caused by His receiving the judicial imputation of humanity's sins and being judged for them. The definite article "ho" (the one) is used as an intensive pronoun to emphasize the identity of Christ as the object of the first judicial imputation of our sins to Jesus Christ. "Christ Jesus is the one who died."
The aorist tense is a constantive aorist that gathers up into one entirety the imputation of all personal sins of humanity to Christ Jesus on the cross, and their judgment by the justice of the Father.
The active voice: Jesus Christ produces the action of the verb by receiving the imputation of our sins and by being judged. The circumstantial participle in the aorist tense refers exclusively to the cross and only to the cross and nowhere else.
It doesn't refer to the physical death of Jesus it only refers to His substitutionary spiritual death. "Who is the one who condemns? Christ Jesus is the one who died."
Too many believers take it upon themselves to condemn others, and not only condemn what other believers are doing but then they imply that a believer cannot do such a thing and be saved. This verse refutes that allegation.
We see from this that since Christ Jesus was the one condemned for our sins no one else has the right to condemn us. Personal sin is not an issue in condemnation from God's justice Adam's original sin is the only issue.
Adam's original sin is the issue because of the real imputation of spiritual death at biological birth. Personal sin is not the issue in salvation because Christ Jesus received the judicial imputation of all of our personal sins on the cross.
That means that if someone makes an issue out of someone else's personal sins the accuser is the one who is sinning by blaspheming God, as well as committing the personal sins of gossip, maligning, judging.
Maligning, judging or gossiping is an advance on the previous verse because of the added implication of the idea that a believer cannot be born again and commit certain sins that is a legalistic lie.
The condemnation of pronouncing some believer not saved because of some specific personal sin, alleged or real, challenges God's plan because it implies that Jesus Christ's work on the cross was not sufficient.
Salvation does not depend on human opinion it depends upon the Lord Jesus Christ being judged for our sins. Since all personal sins in human history were judged at the cross there is no sin a believer can commit that cancels his salvation.
To imply or to state that a believer can lose his salvation because of some sin is the epitome of legalism and arrogance. Arrogance because it is sets one's self up as a judge; legalism because it implies that gaining and maintaining salvation is a product of something believers do or don't do.
God's plan is far greater than the worst sin ever committed by a believer. The sins of the believer are subject to God's punishment and discipline, but this does not include loss of salvation.
The saving work of Jesus Christ on the cross is greater than any sin, any good, and evil that the carnal or reversionistic believer is capable of doing.
This legalistic condemnation of others also ignores that salvation is based on imputations from God's justice. It also ignores the fact that the point of reference for the human race is God's justice not God's love.
"yes rather who was raised" is the comparative adverb "malla" (more or rather) combined with the conjunctive particle "de" (but) that introduces a thought or a doctrine that is additional "Yes rather."
Plus the aorist passive participle of the verb "egeiro" (raised), "who has been raised," with the implication "from the dead."
This is a culminative aorist tense that views the resurrection of Jesus Christ from the dead in its entirety but regards it from the viewpoint the existing results of the ascension and session that is the basis for the formation of the church as God's royal family.
The passive voice; Jesus Christ was raised from the dead through the agency of God the Father as well as God the Holy Spirit. Col 2:12; 1Thes 1:10; 1Peter 1:21; Acts 2:24; Rom 1:4; Rom 8:11; 1Pet 3:18.
This is a circumstantial participle that references the resurrection of the Lord Jesus Christ, making Him the first fruits "of all who sleep." The fact that Christ has been resurrected also indicates that He will evaluate and judge, all believers of the Church Age at the judgment seat of Christ that anticipates Rom 14:10.