https://youtu.be/Tn4nggOsLRg
In our verse by verse study of Romans we are in Rom 2:10; with the
Expanded Translation "But glory and honor, even prosperity, to each one who attains the good (maturity adjustment to God's justice), "to the Jew first, and also to the Greek."
Last time we noted that In contrast to the genitive of reference in the previous verse where we had Jew and Greek, referring to the maladjusted unbeliever, here we have a dative singular used for Jew and Greek.
Believers who have attained maturity adjustment to the justice of God through the daily function of GASP have maximum doctrine in the soul, and the first one is "the Jew." So we have the dative singular indirect object and dative of advantage from "Ioudaios."
Again, notice that the Jew is a privileged race, because in a previous dispensation they were a priest nation and the custodian of the written Word from God. Plus the adverb "prwton" translated "first" that means "especially," recognizing their privilege.
This is the dative of advantage because it is to the advantage of any Jewish believer to attain spiritual maturity and receive this special blessing. We also have a dative singular indirect object and dative of advantage from "Hellen," again referring to those who came under the influence of Greek culture.
There is no partiality in God's justice; both Jew and Gentile believers have the same privileges and blessings in maturity adjustment to God's justice. The Church Age is an age where there is no Israelite priest nation.
When Jews believe in Jesus Christ they joins with the Gentile and become a new spiritual species and members of God's royal family forever.
This is the dispensation when the distinctions that existed in the Age of Israel no longer exist so Jews and Gentiles have equal privilege, equal opportunity, and equal blessing from God in spiritual maturity.
Expanded Translation Rom 2:10; "But glory and honor, even prosperity, to each one who attains the good (maturity adjustment to God's justice), especially to the Jew, but also to the Gentile."
This verse describes the antithesis of unbeliever maladjustment to God's justice. The believer is adjusted to God's justice but the unbeliever is maladjusted because of refusal to believe that portion of doctrine called the gospel. The fully adjusted believer has accepted the whole realm of doctrine into his soul through grace perception.
In time there is a stark contrast between the maladjusted unbeliever and the fully adjusted believer. It is the difference between cursing and blessing regardless of whether it is in time of historical prosperity or historical disaster.
So the principle of doctrine stands true: either you adjust to God's justice or God's justice will adjust to you.
Rom 2:11; "For" is the illative use of the conjunction "gar." It expresses the cause or a reason for something. How is it that God can bless the believer, and how is it that God can curse the unbeliever in time as well as eternity?
"there is no" from the present active indicative of "eimi" plus the negative "ou," literally "for there is not." The negative "ou" is the strongest of negatives in the Greek; it denies the reality of an allegation. The present tense is a static present that represents a condition as perpetually existing.
The active voice: God's justice produces the action of the verb. The indicative is declarative representing the verbal idea from the viewpoint of unqualified, dogmatic concept of fact.
This can be translated, "for there is never." "respect of persons" is from the predicate nominative of the compound "proswpolemsia" (proswpol = face; lempsiaa = from "lambanw" means to receive). It literally means to receive a face, and that means partiality or respect for persons.
But with the negative "ou" it means there is never partiality. Partiality connotes bias, the inclination to favor one party more than another, one face more than another. Divine justice is totally free from partiality.
"with God" is the preposition "para" plus the locative denoting a person and indicating that something proceeds from this person, so we have the locative of "Theos." The definite article "para" plus the locative denotes presence. In other words, we are in God's presence and we are judged.
Expanded Translation Rom 2:11; "For there is never partiality before the God." Note the article that is refers to Jesus Christ as God.
Because of their past relationship with God the Jews erroneously assume that God is partial toward the Jews.
In the same way because of our nation's past relationship with God on the basis of Christianity the citizens of the USA erroneously assume that God would never judge this country.
Perfect infinite holiness acting toward creatures can only be impartial. God is infinite and eternal perfection. Therefore His justice is perfect.
Partiality implies imperfection in the function of justice. Divine justice administers whatever penalty divine righteousness demands and for the same reason divine justice provides whatever blessing divine righteousness approves.
God's perfect righteousness reveals His perfect love for His perfect holiness. While love is the motivation for blessing, love as an attribute of God must be expressed through righteousness resulting in God's justice being the source of both blessing and cursing.
No matter how great human self-righteousness is, no matter how much accumulation of human good, no matter how sweet or how pleasing the individual's personality, God's justice is never influenced by these or any other factor.
God's justice is therefore impartial, without bias, without prejudice, and without predilection.
The righteous standard for the function of God's justice is the courtroom of the crucifixion of our Lord Jesus Christ. From the divine viewpoint this righteous standard demonstrates the fact that even though love had eternally existed between the Father and the Son that love did not hinder the God the Father's justice from judging the Son.
In judging the Son, God the Father put justice before love, so that salvation could be made available to all.
At the cross we see God's perfect impartiality demonstrated even though the love between the Father and the Son is indescribable, beyond human understanding and perception. Since God judged His Son on the cross he will certainly judge everyone else.
The cross is the ultimate place of adjustment or maladjustment to God's justice. John 3:16, 18, 36.