https://youtu.be/8Lg7fpiuI80
In our verse-by-verse study of Romans we are in
Rom 4:22 "kai" (and) is the connective conjunction with it is the inferential conjunction "dio" (for this reason or therefore) that refers to self-evidence. "And for this reason." Plus the aorist passive indicative of the verb "logizomai" (credited or imputed) to someone." And for this reason it (faith in Christ) it was also credited to him...."
The culminative aorist tense gathers into one entirety Abraham's salvation adjustment to God's, justice through faith in Jesus Christ with emphasis on the existing results of the imputation of God's righteousness and resultant justification.
The instant anyone believes in Christ God credits His righteousness. The passive voice: faith in Christ receives the action of the verb that is the crediting of God's righteousness. The declarative indicative views the action of the verb from the standpoint of absolute and dogmatic reality.
This occurred in Ur when Abram was a Gentile. The dative singular of the indirect object from the intensive pronoun "autos" (him) refers to Abram with a personal pronoun.
Then comes a prepositional phrase, "eis" (for) plus the accusative singular of "dikaiosune" (righteousness). God imputes His righteousness to the believer as the basis for all blessing that comes directly from God's justice.
The imputation or credit of God's righteousness is the prerequisite for all direct blessing from God's justice.
Expanded Translation Rom 4:22; "And for this reason (salvation adjustment to God's justice) it (faith in Christ) was credited to him (Abram] for righteousness."
We see from this that both potential and capacity are necessary for direct blessing from God's justice.
Potential is defined as the imputation of divine righteousness at the point of salvation. This means that potential occurs at salvation adjustment to God's justice.
Capacity is defined as maximum doctrine resident in the soul at spiritual maturity so capacity occurs at maturity adjustment to God's justice
Potential simply requires faith in Christ to receive God's righteousness. Capacity, however, requires the daily function of GASP over a period of time for maximum metabolized doctrine to be transferred to the thinking of the soul of the believer from God's Word.
Only epignosis aka spirit taught doctrine in the thinking produces the spiritual growth necessary for maturity adjustment to God's justice. At maturity the believer has the capacity both to appreciate the source plus the various blessings from that source.
Blessings from God are meaningless without having the capacity for those blessings. Since God's justice is fair He never gives us the direct blessing without the capacity for that blessing.
This means that only the mature believer possesses true capacity for life, for happiness, for love, and for blessing from God's justice. Money, promotion, power, love, sexual prosperity, leadership ability, professional prosperity, is meaningless without capacity for these blessings or advantages.
This means that the most miserable people in the world are not the have-nots but the haves who have no capacity for what they have.
This is precisely why we have the discontent and chaos that is destroying our country. The people who are destroying the country have blessing by association with mature believers but no capacity for the blessings that they have so they are unhappy.
Verses 23 & 24 describe the purpose for God's pattern of Abraham.
Rom 4:23; "Not was it written for his sake alone" begins with the objective negative adverb "ouk" (not) denying the reality of an alleged fact, and the aorist active indicative from "grapho" (write) that means to write or engrave for the purpose of communication.
The aorist tense is a dramatic aorist that states a present reality with the certainty of a past event. In other words, it is an emphatic idiom that is used here for a situation that has just been realized or a result that is about to be finished.
It was written in the past but it is now about to be accomplished. The active voice: two human writers of the Scripture produce the action of the verb: Moses, the original writer of Gen 15:6; and Paul who quotes Moses in this context.
The indicative mood is declarative to convey the fact of Gen 15:6; and Rom 4:3: are both a part of Scripture.
Rom 4:23; Next we have "de" (but) plus the prepositional phrase, "dia" (for) with the accusative singular from the intensive pronoun "autos" (him) that is used as a personal pronoun to emphasize Abraham's greatness.
Then the adverb "monon" (only) that the action is not limited to Abraham. "Not was it written for him alone." This tells us that grace blessing from God's justice is not only available to Abraham but it is also available for any member of the human race.
"that it was credited to him" the conjunction "hoti" (that) is used here for quotation marks. Then the aorist passive indicative from "logizomai"(impute or credit).
The constantive aorist refers to instant action following salvation adjustment to God's justice by faith in Jesus Christ.
The passive voice: God's righteousness receives the action of the verb of being credited to Abraham at the moment he believed in Jesus Christ. The indicative mood is declarative for the dogmatic fact that God's righteousness is the first thing that Abraham received and the first thing that is mentioned after his faith because it is the basis for all direct blessing from God's justice.
Plus the dative of indirect object in the singular, it is the intensive pronoun "autos" that is used here to set Abraham apart and emphasize the fact that he becomes the pattern for adjustment to God's justice for all of human history.
Expanded Translation Rom 4:23; "Not it was written for him alone, that it was credited to him."
Abraham is the pattern for three adjustments to God's justice for direct blessing from God.
He is the pattern for direct blessing from God by being credited with God's righteousness when he believed in God followed by the development of capacity from God's Word being resident in his soul when he believed God's promise that resulted in the empirical reality of direct blessing from God when Isaac was born.
Rom 4:24; "But also for us." The first word is the adversative conjunction "alla" (but) that sets up a contrast with the previous clause and joins them together. Plus the adjunctive use of the conjunction "kai" (also), translated "also," and the preposition "dia" (for) plus the accusative plural of the personal pronoun "hemas" (our or us) "but also for us or but also for our sake."
"to whom it shall be credited" the dative masculine plural indirect object from the relative pronoun "hos" (to whom), plus the present active indicative of the verb "mello" (is about) that means to be on the point of, to be about to be; it denotes an action that follows with certainty and so it means here to be destined.
The present tense of "mello" (about) is a futuristic present denoting an event which has not yet occurred but is regarded as so certain that in the mind of the writer it is considered to have already having taken place.
The active voice: God's justice produces the action by crediting God's righteousness to future believers. Paul had all believers who would live in the future in view. Writers of Scripture were aware of the fact that they were writing Scripture that would be available for believers forever.
The indicative mood is declarative for an authoritative assertion of a principle of doctrine. Then the present passive infinitive from the verb "logizomai" (credited) that is an iterative present describing what recurs at successive intervals every time anyone believes in Jesus Christ over the entire course of human history.
Paul looked down through human history and saw that many people would believe in Jesus Christ. The passive voice: God's righteousness receives the action of the verb of being imputed, to anyone who believes what God's Word says about the Lord Jesus Christ.
The infinitive is the infinitive of intended result. It blends the purpose and result into one concept: "to whom it is destined to be imputed."
"who believe on him" from "ho" (who or that)" "pisteuo" (believe) the articular present active participle of "pisteuo". The definite article "ho" is a dative plural indirect object used as a personal pronoun referring to Paul and all those who would believe in Jesus Christ in every generation throughout the entire course of human history.
The present tense is an aoristic present describing punctiliar action in present time, emphasizing the fact that faith in Jesus Christ creates instant adjustment to God's justice from the credit of God's righteousness.
The active voice: future believers from the time of Paul and through out all of human history would receive the action of the verb.
Then a prepositional phrase, "epi" (on) plus the accusative singular of the definite article "ho' (Him) used as a personal pronoun for God the Father whose part in salvation is emphasized because He judged our sins from His justice while Jesus was bearing them on the cross and He raised Jesus from the dead three days later.
A good translation is "when we believe on him." When Jesus was on the cross our sins were poured out upon Him and God the Father's justice judged every sin. So we believe in the Lord Jesus Christ who bore the sins for salvation.
But at least twice in the Scripture it is described in terms of simply believing in God, and even God the Father who had to judge His Son. So when it says here, "to whom it was destined to be imputed when we believe on him," this is a reference not to God the Son, the Savior, but to God the Father.
"who raised up Jesus our Lord from the dead" the aorist active participle of "egeiro" (raised), is used here for resurrection. The definite article "ho" (Him) is used as a personal pronoun as the object with the preposition "epi"(on).
The aorist tense is a constantive aorist for an instantaneous action in past time. The active voice: God the Father produces the action of the verb by raising Jesus, the humanity of Christ from the dead.
The participle is circumstantial. With it is a double accusative direct object, "Isous tou Kuris hemon" (Jesus the Lord our). Then a final prepositional phrase, "ek" (from) plus the ablative plural of "nekros" (deaths the plural of death.).
Expanded Translation Rom 4:24; "But also for us to whom it was destined to be credited, when we believed on him who resurrected Jesus our Lord from deaths."