https://youtu.be/64itC_p7U1o
In our verse by verse study of Romans we are in Rom 8:34 at the phrase" Yes rather who was raised' starts with the comparative adverb "mallon" (more or rather) that introduces an additional principle or idea with the adversative conjunction "de" (but or yes but) so we have "but more or yes but rather."
Plus the aorist passive participle of the verb "egeiro" (raised), " having been raised," that refers to the point in time when Jesus was raised from the dead.
This is another culminative aorist tense that views the resurrection of Jesus Christ from the dead in its entirety that looks at 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 by the power 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.
It is a circumstantial participle that references the resurrection of the Lord Jesus Christ, making Him the "firstfruit" 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 as described in Rom 14:10.
Rom 8:34;"Who is at the right hand of God" The nominative singular relative pronoun "hos" (who) referring to Christ Jesus from the previous phrase with the conjunction "kai" (also) followed by "eimi" (to be), in the present active indicative mood.
The present tense is a descriptive present for what is happening now. It can also be a retroactive progressive present to refer to what started in the past and continues into the present referring to the session of the Lord Jesus Christ at the Father's right hand.
The active voice: Jesus Christ produces the action of the verb. It is the Lord Jesus Christ who after His resurrection ascended into heaven and who was seated at the right hand of the Father. The indicative mood is declarative for a dogmatic statement of doctrinal reality.
This is the reason for the interruption of the Jewish age and the insertion the Church Age. The Church Age is the dispensation for the creation of God's royal family and every believer in the Church Age is completely unique when compared to all other believers before or after the church age.
Next we have the prepositional phrase, "en" (in) with the locative of "dexios" (right) and then the descriptive genitive singular from "ho Theos" (of the God). So we have at the right or right hand of God the Father where the Lord Jesus Christ presently is.
Every Church Age believer is in union with Christ in His session. God's acceptance of Jesus Christ in heaven after the resurrection also infers the acceptance of all Church Age believers as a members of God's royal family in heaven at God's right hand.
That means that regardless of criticism and judgment from any other person on the earth in time God in heaven has already accepted every church age believe because of their union with Christ. Eph 1:6-10;
Rom 8:34; "Who also intercedes for us" from the nominative singular of the relative pronoun "hos" (who) that is the subject again referring to Christ Jesus. Plus the adjunctive use of the conjunction "kai" (also), providing an additional fact that is related to the situation as part of the subject.
The present active indicative of "entugchano"(intercedes or appeals) that means to make intercession, to petition, or to approach someone with a complaint or an appeal, as in Acts 15:24; and Rom 11:2.
Rom 8:34; This is the intercessory ministry of our Lord Jesus Christ as described in Heb7: 25. The present tense is retroactive progressive present tense that describes what begun in the past and continues unabated into the present time.
When Christ was seated the right hand of the Father He began a ministry that has continued for almost 2000 years. The active voice states that Jesus Christ, our great high priest produces the action.
The declarative indicative mood describes the reality of the fact that Jesus Christ prays constantly for us. "Entugchano" (intercede or appeal) also means to approach, to appeal to someone, or to petition. All of these activities are functions of a lawyer in court.
This is compatible with our Lord's role as an advocate in 1John 2:1. This means not only intercession, but it also means that Jesus Christ as our high priest approaches God the Father on our behalf. "On behalf of us" is from "huper" (for or on behalf of) plus the genitive plural of the pronoun "hemon" (us).
We see here that Jesus Christ who is our high priest functions as our defense attorney who intercedes for us in heaven so no one has the right to judge us and if they do they are actually opposing Jesus Christ who is simultaneously interceding for us.
The point is that this is similar to the function of a lawyer who approaches the bench on behalf of His clients and who petitions on behalf of His clients.
Jesus Christ approaches the throne of God in his role as our high priest. God the Father has seated Him in this position and every time we sin when satan and sometimes other believers accuse us Jesus intercedes on our behalf every time.
Expanded Translation Rom 8:34; "Who is the one who condemns? Christ Jesus is the one having died, yes rather, having been raised, who is at the right hand of God, who also intercedes for us."
Rom 8:35; This verse begins to explain suffering as the fourth challenge to the mature believer. Many people lose sight of God's plan when there is too much pain and suffering. The verse starts with the phrase "Who will separate us from the love of Christ?"
The nominative singular of the interrogative pronoun "tis" (who) plus the future active indicative of the verb "chorizo" (separate) that means to divide or to separate. This is a deliberative future tense that is used for a rhetorical question taking the place of a direct assertion of doctrine.
The active voice describes seven categories of suffering that are listed in this verse as producing the action of the verb. The indicative mood is an interrogative indicative, that assumes that there is a doctrinal rationale that can be stated to answer to the question.
The direct object is the accusative plural from "ego" (us) so it starts with "who shall separate us?" Then the prepositional phrase, "apo" (from) plus the ablative of "agape" (love) with the article "ho" (the) referring specifically to God the Son's love for the mature believer.
All believers are targets of God's personal love because of the judicial imputation of God's righteousness to every believer at salvation. The object of God's love must always be perfect.
God's righteousness is perfect so God always loves His righteousness. God's righteousness is imputed to us while we are sinners without destroying God's perfection because of Jesus' substitutionary work on the cross.
That work is in view at this point: "Who shall separate us from the love of Christ?" the subjective genitive from "Christos" (Christ), with the definite article "ho" (the) making it monadic "the Christ" referring to a previous reference in the context.
The subjective genitive is used when a noun in the genitive produces the action of the verb. Separation from the Lord Jesus Christ and His love for us is impossible. Once we believe in Jesus Christ we have God's righteousness that is the target for the personal love of all members of the Trinity.
In this case it is the Lord Jesus Christ who is described as having personal love for us because we possess His righteousness. He loves His righteousness wherever it is located and nothing can interdict it. Nothing can come in between God's love and the believer because the believer possesses God's righteousness.
Nothing can separate us from the personal love of Christ for us any more than anything can separate Jesus Christ from His perfect integrity. Believers have God's righteousness that is a facet of God's integrity so we will always be the objects of God's personal love.
He cannot dislike or reject His integrity, wherever He finds it. Just as God the Son cannot reject His own integrity He cannot reject the mature believer or any other believer.
This passage is specifically describing God's personal love for the mature believer but it is the same for the reversionistic believer because the same principle of the judicial imputation of God's righteousness applies.
Like all of God's attributes of God's love belongs to God's essence. God is love regardless of having any object for His love. But because God is perfect His personal love can only be directed at a perfect object.
That means that God's love is objectively is directed toward other members of the Trinity. Subjectively God's love is directed toward His own integrity. God loves His righteousness that is the principle of His integrity and God loves His justice that is the function of His integrity.
Since believers in Jesus Christ possess God's righteousness by judicial imputation and since we also possess Jesus Christ's righteousness through our union with Christ, we are the objects of the personal love of Christ as described in this passage and we are the objects of the personal love of God the Father as described in Romans 8:39.
We see here that because of the permanence of God's judicial imputation nothing can separate us from the personal love of Christ, and furthermore nothing can separate us from the personal love of God the Father.
Therefore, while the personal love of the Father and the personal love of the Son do not provide blessing for us it does frame the relationship we have with God forever.
God will deal with us right up to the judgment seat of Christ with His justice. The last time God's justice will be the frame of reference for our relationship with God is at the judgment seat of Christ.
Rom 8:35; Next in our verse is a list of the sources of the suffering: "will tribulation" - the nominative singular of "thlipsis" (pressure, affliction, oppression). This refers to the extreme pressure of distressing circumstances so we could call it tribulation or circumstantial pressures such as occur in historical disaster or natural catastrophe.
"or distress" the nominative singular from the noun "stenochoria" (oppression, anguish, or mental pressure). These words could be used to describe the tribulation or circumstantial pressure of the immature believer but in this verse they refer exclusively to the undeserved suffering of the mature believer.
"or persecution" is the nominative singular of "diogmos" (persecution). This refers to the legitimate persecution because of a mature believer, not persecution that occurs because of misapplication of doctrine.
"or famine" the nominative singular of "limos" (being deprived of food).
"or nakedness" the nominative singular of "gymnotes" (being deprived of clothing). This is not self-induced nakedness it is nakedness from being deprived. It means to have insufficient clothing when the temperature is cold and there is no heat.
"or danger" the nominative singular of "kindynos" (danger).
"or sword" the nominative singular of "machaira" (sword) referring to suffering from criminal violence or warfare.
Expanded Translation Rom 8:35; "Who shall separate us from the love of Christ? Shall tribulation (circumstantial pressure, historical disaster), or anguish (mental pressure), or persecution, or famine, or nakedness (deprivation from necessities), or danger (physical or natural catastrophe), or sword (crime, violence, or military disaster)?"