https://youtu.be/cgOgEiDkVE0
In our verse-by-verse study of Romans we are in
Rom 5: 8; "But God demonstrates his own love toward us" begins with the postpositive conjunctive particle "de" (but), emphasizing a contrast between divine motivation in this verse and human motivation in the previous verse.
The subject is the nominative "ho Theos" (the God) note that the definite article that makes it monadic is again not translated into the English. In this case "ho Theos" (the God) refers to God the Father because Jesus Christ is in the context.
Plus the present active indicative of the verb "synisthmi" (display, commend, or demonstrate). The retroactive progressive present tense refers to what started in the past and continues into the present.
God the Father's love is always demonstrated through Jesus Christ's work on the cross.
The active voice tells us that God the Father produces the action. The indicative mood is declarative for a dogmatic statement of fact. The object of the verb is the accusative singular of "agape" (love).
Plus the reflexive pronoun "heautou" (His, Himself or His own) that tells us that the action that expressed by the verb belongs to the subject so it is God the Father's love that is being demonstrated.
God the Father always expresses His love toward humanity in terms of Jesus' work on the cross.
The cross demonstrates God's love because on the cross God willingly gave His uniquely born impeccable Son Jesus Christ to die in our place as our substitute to fulfill the penalty of the wages of sin is death that is required by God the Father's perfect justice.
"oti eti" (that while) with the present active participle of "eimi" (we were or being) it is a temporal participle so it is translated "while we were. This is a retroactive progressive present denoting something that began in the past continuing into the present time.
The active voice: mankind produces the action. Plus a genitive plural from the adjective "hamartolos" (sinners) (in that while we were still sinners).
"Christ died for us" The nominative subject from the proper noun "Christos". The absence of the definite article makes the noun "Christos" anarthrous so it emphasizes the quality of person.
Plus the aorist active indicative of the verb "apothnesko" (died), describing the spiritual death of Christ on the cross; "for us" is "huper hemeis", a preposition of substitution that means (on behalf of us).
The aorist tense of "apothnesko" (died) is a constantive aorist that gathers into one entirety the approximately three hours of darkness where God's judgment occurred on the cross.
The active voice tells us that Christ produced the action of spiritual death. The indicative mood is declarative for a dogmatic statement of an absolute fact.
Expanded Translation Rom 5:8; "But the God demonstrates his own love to us, in that while we were still sinners, Christ died on behalf of us."
We see here that God the Father's love is demonstrated or expressed through the function of His justice at the cross because he gave His uniquely born Son Jesus Christ to be judged for us.
We also wee that Christ was not dying for righteous people as seen in verse 7. He was dying for sinners, those who are described as hopelessly weak and ungodly.
That means that it was Christ alone who had integrity from His righteousness in His dying for us while humanity remained evil.
Rom 5:9; "Much more then" is the dative singular from the adjective "polus" (much). When a dative singular adjective "polus" (much) is used with comparative adverb "mallon" (more) it intensifies the concept to a greater degree-"much more," plus the inferential transitional conjunction "oun" (then or therefore).
"Oun" (then or therefore) explains that what is being introduced at this point is an inference from what precedes. It means that we have a conclusion to make from the principle of justification, and we have a conclusion to make regarding the consequences of justification.
"A fortiori" is a logical argument that states that if the greater benefit has been given the lesser will not be withheld. That is the principle that the "much more" phrase is explaining.
If Christ died for His enemies, and He did, He will surely deliver His friends, and He does. If God's justice judged our sins in Christ, now that we are in union with Christ as God's sons by faith in Christ Jesus God's justice can do even more for us now.
Paul explains this with an "a fortiori" presentation. If the greater benefit has already been given the lesser will not be withheld. If Christ died for His enemies He will deliver His friends. We go from the more difficult blessing from God's justice to the less difficult.
"Much more then" is a conclusion from the principle of justification when compared with what happens after justification. The conclusion is intensified by the antithesis.
The amazing thing is that we were justified when we were still God's enemies; so what will happen now that we are members of God's royal family.
As God's enemies we were justified by His "blood" (substitutionary spiritual death); as royal family we are preserved from wrath by His life.
This is a conclusion that approaches the subject from the greater to the lesser. This a fortiori argues that if the greater benefit has been given the lesser will not be withheld. A fortiori is Latin that means "with stronger reason." If Christ died for His enemies it follows that He will deliver His friends.
Or, as stated in this verse, if the blood of Christ justified us, it follows a fortiori that we will be delivered from the last judgment. If the greater benefit has been given the lesser will not be withheld.
A fortiori can be summarized throughout the chapter as follows: If God can do the greater, it follows a fortiori that God can do the lesser. In other words, the lesser is not more difficult than the greater.
The greater is the salvation work of God. This is an accomplished fact. The lesser is God providing your needs in time and God blessing you with maximum blessings in time.
"having now been made right by his blood" - the aorist passive participle of "dikaioo" (righteous, vindicate, justify). Here it means to declare as perfectly righteousness because God imputed His perfect righteousness to us when we believed in Jesus Christ for salvation.
It is a constantive aorist that gathers up into one entirety salvation adjustment to God's justice through faith in Jesus Christ and it adds the principle of the imputation of God's righteousness and the resultant justification.
The reason that God can bless us at all is because God's justice sees us with God's righteousness and says we are vindicated. We are never vindicated because of self-righteousness. The passive voice: the believer receives the action of the verb. He receives God's righteousness with the result that God vindicates him.
Justification is a legal pronouncement from God' justice. This is a circumstantial participle that takes us back to the moment of salvation adjustment to God's justice. With this is the temporal adverb "nun" (now); "having now been justified."
Then the prepositional phrase "en" (in or by) plus the instrumental singular of "ho hima" (the blood) making the reference monadic and the genitive singular of the intensive pronoun "auto" (his) used as a personal pronoun-"by his blood."
Perfection blesses perfection, and perfection judges imperfection.
Therefore the justice of God condemns sins and it blesses perfection. But since there is no perfection in the human race God had to provide it, and that is what happened at the moment we made salvation adjustment to God's justice.
How was it possible for us to get the righteousness that God imputed? How can God's justice give us the righteousness of God by simply believing in Christ?
The answer is "the blood" "justified by his blood." This is how perfect justice can give us perfect righteousness so that we have the potential for all blessings from God.
"we shall be saved from the wrath through him" the future passive indicative from the verb "sozo" (delivered) saved is a transliteration but it means to be delivered. it always means to deliver. It can be a spiritual delivery or it can be a physical delivery.
Here it is a physical delivery from the lake of fire. The future tense is predictive; it predicts a future event that has not yet occurred. The passive voice: the believer receives the action of the verb believers are delivered from the lake of fire "dia autos" (through Him).
The indicative mood is declarative for a dogmatic statement of fact. No one who has believed in Jesus Christ will ever come close to the lake of fire that is described as "orge" (anger) it means punishment or wrath, and refers to the punishment that comes from God's justice for refusing to believe in Jesus Christ.
Expanded Translation Rom 5:9; "Much more then because we have now been declared righteous by His blood, we will be saved through Him from wrath."