https://youtu.be/fb9UE3j3H2Q
In our verse by verse study of Romans we are in Rom 2:11; where last time we noted that God's justice is 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.
Self-righteousness is a part of spiritual death and it makes no impression on the supreme court of heaven.
Anything man can do from his own ability will neither save him nor provide any blessing to him from God's justice. Eph 2:9; Titus 3:5.
God is only impressed by what God does. God is never impressed with what anyone else can do. This fact alone eliminates partiality from God's justice. What man can do never impresses God. God is impressed with God's attributes, not with man's attributes.
Therefore God is impressed with God's righteousness, justice, and with what His integrity can produce is grace. Grace excludes pleasing personalities, human good, and self-righteousness.
The principle: You cannot build your righteousness on the principle of being a snob. Snobs are arrogant self-righteousness people who think they are superior.
Having the Mosaic law made snobs out of the Jews as illustrated by the rich young ruler. Matt 19:16-20;
Distorting the law into a system of righteousness from legalism and self-righteousness caused the Jews to become snobs with no integrity.
Righteousness cannot be built on someone else's unrighteousness; neither can righteousness be built on the basis of being a snob.
Rom 2:12; The illustration: The self-righteous person represents the Jew under the law. He is just as guilty before God's justice with the Law as the Gentile is without the law.
"For as many as "from the conjunctive "gar," that is used as an explanatory conjunction to illustrate the principle of the previous verse. With it is the nominative masculine plural from the correlative adjective" "hosos," used to indicate the reversionistic Gentile unbeliever that is described in Rom 1:18-32; and the noun "Hellen" Rom 2:9;
"have sinned" the aorist active indicative from the verb "hamartia" that means to miss the mark or to sin. The constantive aorist contemplates the action of the verb in its entirety; it takes the sinning of the Gentile class and gathers it into a single whole.
The active voice: the reversionistic Gentile unbeliever produces the action of the verb, as noted in the principle and the function of Rom 1:18-32. The indicative mood is declarative for unqualified assertion and simple statement of fact.
Rom 2:12; "without the law" It is the adverb "anomws." It describes living in ignorance of the Mosaic law. It can also be translated "having no law."
"shall also perish" - the adjunctive use of "kai" plus the future middle indicative of "apollymi," that means to ruin, to be ruined, to destroy, to be destroyed. The future tense is a gnomic future for a statement of fact that is expected to occur under conditions of unbeliever reversionism.
The middle voice is the indirect middle emphasizing the agent as producing the action of the verb. The agent is the unbeliever reversionist, Gentile who does not have the law as a guide.
The indicative is declarative representing the verbal idea from the viewpoint of absolute reality, the reality of the integrity of God's justice judging unbeliever reversionists, both Jew and Gentile, and consigning them to the lake of fire forever.
The significance of the middle voice is very important in "apollymi. " "they will be destroyed." The subject, in this case the reversionistic unbeliever, participates in the results of the action. The subject or agent acts with a view toward participating in the results.
The middle voice relates the action more intimately to the subject than the active voice does. The middle voice is never used without some reference to the subject in the context. The indirect middle signifies that the action is extremely closely related to the verb.
"and" the continuative use of the conjunction "kai" to complete the conclusion; "as many as" or "all" the nominative plural from the correlative adjective "hosos," used to indicate the self-righteous type of reversionistic unbeliever illustrated by the Jew under the Mosaic law.
The Jew that is represented here is one who was very moral in the law, was taught the law from childhood in great detail, and went through all of the ritual of the law.
The principle is building their righteousness on someone else's unrighteousness and maintaining their righteousness from arrogance rather than from establishment integrity.
So distortion of the law to a system of legalism creates self-righteous snobs who substitute their self-righteousness for integrity, and self-righteous types are just as much sinners as any other group because they also "have sinned" the same aorist active indicative of the verb "hamartanw."
The constantive aorist gathers into one entirety the act of sin or transgression under the Mosaic Law. The active voice categorically refers to the sins of self-righteous class that specifically refers to Jewish unbelievers failing to keep the law but at the same time trying to use the law as a way of salvation. The indicative mood is declarative representing the reality of sin, even when God provides His perfect standard.
"under the law" "en" plus the locative of "nomos," "under the law"; "shall be judged" - future passive indicative of "krinw." God's justice judges self-righteousness. This is a gnomic future tense for a statement of fact that may be expected under conditions of unbeliever reversionism with the Mosaic Law in Israel.
The passive voice: the unbeliever reversionist in Israel receives the action of the verb, of judgment in both time and eternity. The indicative mood is declarative representing the verbal action from the viewpoint of reality.
"by the law" "dia" plus the genitive of "nomos" should be translated "through law." We have an anartharous construction here. The absence of the definite article calls attention to the perfect quality of the law.