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In our verse-by-verse study of Romans we are in 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 "autos" (his) used as a personal pronoun-"by his blood."
Perfection blesses perfection, and perfection condemns 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."
Rom 5:10; is an "a fortiori that describes reconciliation starts with "ei gar" (For if), the conditional particle "ei" (if) introduces the protasis of a first class condition that is assumed to be true.
With it is the postpositive conjunctive particle gar used as an explanatory conjunction "for if." Then comes the present active indicative of "eimi" (while we were) that is the present tense of duration, denoting what began in the past and continues into the present time that describes the spiritual status of all unbelievers.
The active voice: the unbeliever produces the action while they are unbelievers, Plus the predicate nominative of "echthros" (enemies).
Every natural born person is born alive physically and soulishly in spiritual death as an unbeliever and all unbelievers are the enemies of God; they are hostile because in spiritual death, they have a sin nature, so they sin and God and sin are antithetical.
Old sin nature control of the soul makes them hostile so we have the temporal participle "while we were enemies." Next is the aorist passive indicative of the verb "katallasso" (we were reconciled).
It means to change hostile parties into a state of peace or reconciliation. It is derived from the preposition "kata" (change direction) and the verb "allasso"(toward) so "Kata plus allasso" means to change direction toward someone.
Man's spiritual death and his sinfulness is the hostility toward God that is changed by reconciliation. The righteousness of God rejects man's sinfulness; the justice of God condemns man's sinfulness so a status of hostility exists between God and humanity.
This is a culminative aorist tense that views salvation adjustment to God's justice in its entirety but it emphasizes one of the existing results. The passive voice: the believer receives the action of the verb at the moment of faith in Christ. The indicative mood is declarative for a dogmatic statement of doctrinal reality.
Next is the dative of reference from the proper noun "ho Theos" (the God) that with the definite article refers to God the Father. As the dative of indirect object it emphasizes God the Father as the one in whose interest reconciliation is performed (we were reconciled to the God).
"by the death of his Son" "dia" (through or by means of) plus the ablative of means from "ho thanatos" (death) is "by means of the death." The article makes it monadic so "thnatos" is used here for Jesus' substitutionary spiritual death from God the Father's justice judging Jesus Christ as the substitute for our sins on the cross.
The ablative case is used here to express means where the origin or the source is referenced. Jesus Christ is the source of reconciliation so we have the genitive of relationship of "huios" (Son) with it the possessive genitive from the intensive pronoun "autos "(His) "His Son"
The apodosis that is the conclusion based on the protasis: "much more" is the dative singular from the adjective "polus" (much) plus the comparative adverb "mallon" (more). This becomes an idiom meaning "to a greater degree," that is translated "much more."
Next is the aorist passive participle from "katalasso" (being reconciled) is translated "having been reconciled." The culminative aorist tense views salvation adjustment to God's justice in its entirety but emphasizes the existing results of reconciliation. The passive voice: believers receive the action of the verb at the moment they believe in Jesus Christ.
Next is the future passive indicative of the verb "sozo" (deliver). The future tense is a predictive that it prophesies of ultimate sanctification that occurs in eternity. The passive voice: the believer receives the action of the verb by receiving a resurrection body without the old sin nature or human good at the exit resurrection.
The indicative mood is declarative representing the verbal action from the viewpoint of reality. Next is "en" (in) plus the locative of "zoe" (life). The instrumental, the dative, and the locative all have the same suffix, the same form so the translation becomes a matter of interpretation.
Sometimes, instead of "by his life" it is "in his life." It is by having a resurrection body like His resurrection body because "zoe" (life) refers to life in the resurrection body so we have "we shall be delivered in his life."
Expanded Translation Rom 5:10; "For if, while we were enemies, we were reconciled to God by means of the death of his Son, much more, having been reconciled, we shall be delivered in his life."
One of the salvation functions of Jesus Christ's spiritual death on the cross was reconciliation. Salvation for humanity had to come from heaven because there was no naturally born human who was qualified to die for humanities' sins.
In His substitutionary forensic spiritual death on the cross the sins of the entire human race were poured out on Jesus Christ where God's justice judged them.
Reconciliation emphasizes the function of God's integrity toward humanity in salvation, just as propitiation emphasizes the judicial satisfaction of God's integrity.