https://youtu.be/dvxS2lhk5dk
In our verse by verse study of Romans last time we completed our look at Rom 4:14; the Expanded Translation: "For if they by means of the law are heirs (and we assume they are), then that faith has been voided with the result that it is permanently invalidated, and that promise has been cancelled."
We noted that this verse explains that human self-righteousness from law keeping is not the basis of becoming an heir of God and in fact the conveyance of blessing from God is cancelled by trying to obtain God's approval by being a good law keeping person. Rom 4; 15 goes on to explain why,
Rom 4:15; "for the law brings about wrath" from the explanatory use of the postpositive conjunctive particle "gar" (for or in fact). Plus the nominative singular from the subject " ho nomos" (the law) the definite article "ho" (the) makes it monadic so it is referring specifically to the Mosaic law that the Jews have distorted into a system of self-righteous legalism.
Then we have the present middle indicative from the verb "katergazomai" (achieve, accomplish, produce or make happen).
Sophocles used it in the Attic Greek by to mean to bear down to the ground; he used it to describe defeating all opposition. It was refined by usage and gradually took on a simpler form of working at and finally accomplishing something. Here it means to something make happen.
The present tense is a progressive present indicating action in progress or persistence. The middle voice is the indirect middle in which the subject is used as an agent, and the agent produces the action of the verb. The indicative mood is declarative for reality of condemnation coming from trying to keep the Mosaic Law.
The law is not an instrument of commendation; it is an instrument of condemnation. The accusative singular direct object of "orge" (anger or wrath) is an anthropopathism. It is used here to indicate judgment from God's justice against the legalism of self-righteousness by works.
The literal translation is: "For the law brings about wrath." When you try to keep the law to produce self-righteousness, instead of getting blessing from God the law brings about wrath.
Wrath is a human characteristic that is ascribed to God to indicate judgment from God's justice.
"but where there is no law" the adversative use of the postpositive conjunctive particle "de" (but) plus the adverb of place "hou" (where) referring to an actual circumstance correctly translated in the NASB as "but where."
Plus the summary particle of negation "ou" (no) and the present active indicative of "eimi" (to be) in this meaning to exist rather than to be. The progressive present is strong continuous linear action.
The active voice: the circumstance of no law produces the action of the verb. The declarative indicative mood recognizes a historical reality that there were many parts of the ancient world, and still are today, where people have never been exposed to the Mosaic Law and where the law has never been have these people been deprived because they have not studied the Mosaic Law?
The answer to that, of course, is no. The law was give specifically to Israel and it did not exist in Gentile nations. Since the Gentiles did not have the law they could not distort the law into a system of self-righteousness.
"there is no violation" "oude parabasis." The negative conjunction "oude" (also not). It is used to join negative clauses. Then the predicate nominative of "parabasis" (transgression or violation) referring to lawbreaking, but it also means contravention or distortion.
Here we will use "distortion" or "deviation" so we have also no distortion of the law exists." This is referring to distorting and misapplying the law not breaking it.
Expanded Translation Rom 4:15; "For the law brings about wrath (from God's justice) but where the law does not exist also no distortion of the law exists."
Rom 4:16; "Therefore it is of faith, that it might be by grace." The preposition "dia" (through) plus the accusative neuter singular from the demonstrative pronoun "houtos" (this) is an idiomatic type of statement. Literally, it means "Because of this," but a better idiom is "For this reason."
This is the strongest type of inferential idiom. Plus the prepositional phrase "ek" (from) plus the ablative of means "pistis" (faith), not ablative of source the ablative of means "by means of faith."
The ablative is not the regular case for expressing means, that is the instrumental case. However, when the means is accompanied by an implication of the origin or the source then the ablative is used.
The origin or the source of salvation adjustment to God's justice is faith. "by means of faith." Salvation adjustment to God's justice comes from faith in the Lord Jesus Christ, not by keeping the law.
"By means of faith" acts as a predicate nominative, the whole prepositional phrase; so we say "For this reason it is by means of faith." That is how the NASB has it.
Faith must always be related to the principle of grace, so next we have a prepositional phrase," kata" (by) "charis" (grace) (according to grace) or "in accordance with grace." This is the same pattern that is expressed in Eph 2:8,9.
Rom 4:16; "so that the promise will be guaranteed" everything is guaranteed and certain because God's integrity provides it we don't provide it. This is "eis" (into) plus the accusative singular of the definite article "ho" (the).
The object of the preposition is the present active infinitive of "eimi" (to be) so we have an infinitive as the object of a preposition. This is one of the idiomatic ways the Koine Greek expresses purpose. This is bad Greek, but bad language is often the most expressive language.
Next is another accusative, but this time it is the feminine singular of the adjective "bebaios" (secure) as the direct object. "Bebaios" means reliable or permanent.
It originally meant standing firm on one's feet, to maintain firmness or solidity so in the abstract usage it comes to mean steady, sure, reliable, or certain. The adjective "bebaios" also comes to mean valid or something to be fulfilled so we have "valid and it will be fulfilled."
This is a static present that refers to a condition of security that exists forever. When one believes in Jesus Christ he has eternal security. Believers in Jesus Christ always have security. They have all kinds of security because they are under God's care and protection.
The next word translated "promise" cannot be the subject of this infinitive without being in the accusative case, so it is the accusative of general reference " ho epaggelia" (the promise).
Wherever the word "epaggelia" and similar words are translated as "promise" it is dealing with a subject immediately. "Promise" means integrity. When a person makes a promise it is from their integrity.
If they have no integrity the promise is meaningless; if they have integrity the promise is meaningful. A person's promises are no stronger than their integrity.
Promises are cheap; integrity delivers. God's integrity is perfect and He never fails so He always keeps His promises so they are secure.
"to all the seed" - the dative singular indirect object from the adjective "pas" (all) and the noun "sperma" (seed). It means to Jew and Gentile alike.
The dative of indirect object indicates the ones in whose interest the promise of salvation is given. It is a dative of advantage that tells us that both Jews and Gentiles who make salvation adjustment to God's justice by believing in Jesus Christ are privileged.
"not only to those who are of the law" - the negative particle "ou" (not) is used in the first of two coordinated clauses with the adverb "monon" (only) plus the dative singular indirect object from the definite article "ho" that is used as a demonstrative pronoun to emphasize that not only are the Jews included in the promise of salvation but so is everyone else who believes in Jesus Christ.
Plus the preposition "ek" (from) plus the ablative of "nomos" (law) "from the law." That is, "not only to those from the law (the Jews who were evangelized by studying the law and by hearing the teaching of the law)."
"but to that also which is of the faith of Abraham" the adversative conjunction "alla" (but) sets up a contrast between the Jews under the law and Abraham, the Akadian Gentile, who made salvation adjustment to God's justice when he lived in Ur.
Abraham was saved as a Gentile in Ur and did not become a Jew until he was 99 years old.
Along with the adjunctive use of "kai" (but also) plus the dative singular indirect object from the definite article "ho" (the), again used to emphasize that Abraham was a Gentile when he was saved.
Then "ek" (from) plus the ablative of "pistis" (faith), plus the nominative singular relative pronoun 'hos" (those) referring to those whose antecedent is Abraham.
Next is "pater" ("father or pattern) a predicate nominative, plus the present active indicative from "eimi" (to be). This is a static present for a situation that always exists.
Abraham will always be the pattern. The active voice: Abraham produces the action. The indicative mood is declarative for a dogmatic statement of doctrinal truth.
Abraham is the pattern for all who adjust to God's justice by believing in Jesus Christ.
Next is the genitive masculine plural from "pas" (all) a genitive of reference referring to both Jew and Gentile. The last word in the Greek is the genitive plural of relationship from the personal pronoun "hemeis" (us).
Rom 4:16; Expanded Translation: "For this reason it is by means of faith, in order that it might be in accordance with grace; that the promise of salvation might be valid to all the seed; not only to those from the law, but to those Gentiles from Abraham's faith; who is the pattern with reference to all of us."
This verse reinforces the fact that Abraham is the pattern of salvation adjustment to God's justice through faith in Jesus Christ for everyone.
Abraham is also the pattern for maturity adjustment to God's justice from maximum doctrine resident in the soul.
The link between salvation and maturity is spirituality. Spirituality in the dispensation of the Church is the filling of the Spirit. However, spirituality in Abraham's time was the application of faith-rest.
The sentence is interrupted by a parenthesis that emphasizes the missing link between salvation and maturity in verses 17-21.
The parenthesis further emphasizes how Abraham is the pattern for all believers, not only for salvation adjustment to God's justice but also for maturity adjustment to God's justice.
The parenthesis is the link just as spirituality is the link between salvation and maturity. It is therefore appropriate that a parenthesis be inserted to explain this.
Spirituality carries the positive believer to the doctrine that links salvation adjustment to God to maturity adjustment to God.