Romans 8: Romans 8:33-No One Can Bring A Charge Against The Christian Because God Has Declared The Christian Justified Through Faith In Christ

Romans 8:33-34 Romans 8:33-No One Can Bring A Charge Against The Christian Because God Has Declared The Christian Justified Through Faith In Christ Next, we will study Romans 8:33 and in this passage, Paul teaches that no one can bring a charge against the Christian because God has declared the Christian justified through faith in Jesus Christ. Romans 8:33, Who will bring a charge against God's elect? God is the one who justifies. There is a punctuation problem in Romans 8:33-34. Commenting on this, Leon Morris makes the following comment, leaning toward the NIV rendering, There is a punctuation problem arising from the fact that there were practically no punctuation marks in antiquity. All are agreed that Paul is asking some rhetorical questions, but how many? NIV has a question followed by a statement in this verse and the next, but some prefer to see questions throughout (e.g. Barrett, Moffatt). However, it would be strange to have such a long series of questions without an answer anywhere, and we should accept the position of the NIV. The passage is reminiscent of Isaiah 50:8-9, and the alternation of question and answer there may favor a similar construction here. (The Epistle to the Romans; page 336; W. B. Eerdmans; Inter-Varsity Press) Douglas Moo makes the following comment regarding the punctuation of Romans 8:33-34 and favors the NASB translation, he writes, There are at least six possible ways to punctuate this verse and the next (1) to make every clause in verses 33-34 a distinct question (seven in all), (2) to find two questions in each of the two verses: Who shall bring a charge? Is not God justifying? Who condemns? Is not Christ Jesus for us? (Barrett) (3) As in 2, with the second sentence made a statement (RSV) (4) Could anyone accuse? When God acquits, could anyone condemn? Could Christ Jesus? No! He not only died for us (JB) (5) Who will bring any charge? It is God who justifies. Who is he that condemns? Christ Jesus for us (NIV) but the best alternative is the one that emerges most clearly in the NASB: Who will bring a charge against God s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is he who died, yes, rather, who was raised, who is at the right hand of God, who also intercedes for us. The advantages of this punctuation are (1) by taking only the vivid question-answer style used throughout the paragraph; and (2) by using a semicolon after justifies (a high point after dikaion in the Greek text), it joins together two clauses that, by virtue of the natural contrast between justify and condemn, appear to belong together. (The Epistle to the Romans, page 541; 2009 William E. Wenstrom, Jr. Bible Ministries 1

William B. Eerdmans Publishing Company; Grand Rapids, Michigan/Cambridge, U.K.). Both the NIV and NASB correctly render the Greek text of Romans 8:33-34 as having two rhetorical questions that are both answered by Paul. However, the NASB puts a semicolon after dikaion, justifies whereas the NIV does not. The former is correct for the reason provided by Moo. Also, Nestle-A land s, Novum Testmentum Graece, 27 th edition (NA 27 ) and the United Bible Societies Greek New Testament, 4 th edition (UBS 4 ) and most commentators support the NASB rendering. The rhetorical questions that appear in Romans 8:33-35 bring out the implications of Paul s statement in Romans 8:31 that God is for each and every Christian. Romans 8:31, Therefore, what is the conclusion that we are forced to with regards to these things? If, and let us assume that it is true for the sake of argument, God the Father is, as an eternal spiritual truth for each and every one of us. Of course, He is! Then, who can oppose any of us (and prevail)? Romans 8:33, Who will bring a charge against God's elect? God is the one who justifies. Who is the nominative masculine singular form of the interrogative pronoun tis (tiv$) (tis), which asks a rhetorical question that demands or expects a negative response. It functions as a nominative subject meaning that it is producing the action of the verb enkaleo, will bring a charge. We will translate tis, who. Romans 8:33, Who will bring a charge against God's elect? God is the one who justifies. Will bring a charge is the third person singular future active indicative form of the verb enkaleo (e)nkalevw) (eng-kal-eh-o), which is a technical legal term for bringing a formal accusation or charge against someone in a court of law. In classical Greek this word developed quite early as a legal technical term meaning to bring charges against, prosecute. This sense is clearly exemplified in the papyri, along with an extended sense, to make appeal. In both cases, the word has to do with taking legal action. The Septuagint helps us to understand how it is used in the Greek New Testament. In Proverbs 19:5, a false witness is one who presses (legal) charges deceitfully. (See Zechariah 1:4, to whom the prophets made an appeal. ) The word appears only seven times in the Greek New Testament (Acts 19:38, 40; 23:28, 29; 26:2, 7; Romans 8:33). In Acts where it is used primarily the word has a full legal sense of pressing charges especially in connection with Paul s defense of the gospel. In Romans 8:33, the word is used again in a legal sense with the same meaning found in Acts, however, the believer s prosecutors include Satan 2009 William E. Wenstrom, Jr. Bible Ministries 2

who attempts to press legal charges against the believer in the courtroom of heaven. 1 John 2:1 teaches that Jesus Christ is the believer s advocate in the courtroom of heaven. 1 John 2:1, My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. Advocate is the noun parakletos, which refers to the fact that the Lord Jesus Christ is the defense attorney for all believers by interceding for them when Satan accuses them before the Supreme Court of heaven when they sin. In the Supreme Court of heaven, the Lord Jesus Christ acts as the believer s advocate with the Father when the believer commits any mental, verbal or overt act of sin. In this passage, the word describes the Lord Jesus Christ as the believer s advocate and defense attorney to defend and intercede for the believer before the Father when Satan accuses the believer. The Lord s voluntary substitutionary spiritual death on the cross is the basis for the Lord s intercessory ministry at the right hand of the Father because all accusations against the believer are met perfectly and refuted by this unique death of our Lord on the cross. Luke 22:31-32 records our Lord stating that He had interceding on behalf of the apostle Peter when Satan asked for permission to sift Peter like wheat. Luke 22:31-32, Simon, Simon, behold, Satan has demanded permission to sift you like wheat; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers. So the noun parakletos, Advocate has a legal connotation here in 1 John 2:1. A comparison of Scripture with Scripture further substantiates this interpretation. Revelation 12:10, Job 1 and Zechariah 3:1-2 teaches that Satan accuses believers day and night before the Supreme Court of Heaven. The Greek New Testament terms Satanas, Satan and diabolos, devil are legal terms. The term Satanas means adversary, and diabolos means slanderer, false accuser. Therefore, the believer needs an advocate or defense attorney to defend him against the charges of Satan. These charges are true because Satan wouldn t waste his time bringing a lie to God about a believer since the omniscience of God would know Satan is lying. In fact, Satan doesn t need to lie about the believer since believers will and do sin all the time. Therefore, the Lord Jesus Christ defends the believer by stating to the Father that He paid for the sins committed by the believer that Satan is bringing up before the Supreme Court of heaven. Revelation 12:10, Then I heard a loud voice in heaven, saying, Now the salvation, and the power, and the kingdom of our God and the authority of 2009 William E. Wenstrom, Jr. Bible Ministries 3

His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night. Zechariah 3:1-7, Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. The LORD said to Satan, The LORD rebuke you, Satan! Indeed, the LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire? Now Joshua was clothed with filthy garments and standing before the angel. He spoke and said to those who were standing before him, saying, Remove the filthy garments from him. Again he said to him, See, I have taken your iniquity away from you and will clothe you with festal robes. Then I said, Let them put a clean turban on his head. So they put a clean turban on his head and clothed him with garments, while the angel of the LORD was standing by. And the angel of the LORD admonished Joshua, saying, thus says the LORD of hosts, If you will walk in My ways and if you will perform My service, then you will also govern My house and also have charge of My courts, and I will grant you free access among these who are standing here. This intercessory ministry of the Lord Jesus Christ as the defense attorney for church age believers at the right hand of the Father is directly related to the Lord Jesus Christ s present session and Great High Priesthood (Psalm 110; Heb. 2:17; 8:1). His responsibility as our Great High Priest is two-fold: (1) Intercessory prayer for the believer (2) Defend the believer against the attacks of Satan. He is our faithful High Priest (Heb. 2:17). Hebrews 2:17-18, Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. Our Lord s High Priesthood is permanent (Heb. 7:24). He performs His intercessory ministry for the believer in the Holy of Holies in heaven (Heb. 8:2). Our Lord s high priesthood is after the order of Melchizedek (Heb. 5:9-10; 6:20). He entered into the veil in heaven as High Priest (Heb. 6:20). His ministry is superior to the Levitical high priests on earth during the dispensation of Israel since He did not have to offer sacrifices for Himself since He was impeccable (Heb. 7:26). In fact, He offered Himself up as a substitute for the entire human race as our High Priest (Heb. 7:28). As our High Priest He is a mediator of a superior covenant for the 1st covenant with Israel under the Law has been abolished and He has replaced it with a new and superior one, which was based upon His spiritual death on the cross. The 2009 William E. Wenstrom, Jr. Bible Ministries 4

Levitical conducted their ministry under the Law whereas our Lord s High Priesthood is conducted under the policy of grace, which is superior to the Law in every respect. Our Lord as High Priest fulfilled the Mosaic Law in every detail during His incarnation. Our Lord s Great High Priesthood is directly related to both His finished work on the cross and His present mediatorial work in heaven at the right hand of the Father. The Christian s accusers are not only Satan but his human enemies and of course his sins. Godet makes the following comment, Paul is not ignorant how many accusers every believer has: conscience, the law, Satan, the accuser of the elect, the persons we have offended or scandalized by our faults: all so many voices rising against us. Did Paul himself when writing these words not think of the cries of pain uttered by the Christians who he had cast into prison and scourged, and especially of the blood of Stephen, which, like that of Abel the righteous, called for vengeance against him? All these charges are only too real. But from the mouth of God there has gone forth a declaration which serves as a buckler to the believer and against which those fiery darts are quenched, as soon as he takes shelter under the sentence: God hath declared him just. Here we clearly see the judicial meaning of the word justify as used by St. Paul. (Frederic Godet, St. Paul s Epistle to the Romans, translated by Rev. A. Cusin, M.A. Edinburgh; page 352; Funk and Wagnalls; New York, 1883) The Christian is eternally secure since his sins, which offend a holy God have been dealt with at the cross and he has been rendered justified by the Father because of his faith in Jesus Christ. The Christian s failure to keep perfectly God s Law cannot condemn the Christian to the eternal lake of fire since Christ who the Christian placed his faith in, has fulfilled perfectly the righteous requirements of the Law through His perfect obedience to it. If a holy God who hates sin has pardoned the Christian through faith in Jesus Christ as Savior, then the Christian need not fear that his sins after accepting Christ as Savior might cause him to lose his salvation since this same holy God has declared the Christian justified through faith in Christ and has accepted the Christian solely on the merits of His Son Jesus Christ. In Romans 8:33, the verb enkaleo means, to make a formal accusation in court. In this rhetorical question that demands a negative assertion Paul is teaching his Christian readers in Rome that there is no human being or angel that can make a formal charge or accusation against them in the courtroom of heaven and have the charge stick. The third person singular form of the verb is a reference to no particular person but rather a hypothetical unidentified person, whether a human being or angel who might make a formal accusation against the Christian. 2009 William E. Wenstrom, Jr. Bible Ministries 5

The future tense of the verb is a deliberative future meaning that it asks a question that implies some doubt about the response. However, Paul is asking a rhetorical question in place of a direct assertion that demands a negative response. The active voice indicates that no particular person is performing the action of making an accusation against the believer. It indicates that a hypothetical unidentified person, whether a human being or angel is performing the action of making an accusation against the Christian. The indicative mood is an interrogative indicative where a negative assertion is expected from Paul s readers. It indicates that Paul is presenting a rhetorical question that demands a negative response. We will translate the verb enkaleo, will bring a charge. Corrected translation thus far of Romans 8:33: Who will bring a charge? Romans 8:33, Who will bring a charge against God's elect? God is the one who justifies. Against is the preposition kata (katav) (kat-ah), which is employed with the genitive form of the adjective eklektos, elect and the noun theos, God as a marker of opposition, with the implication of antagonism and means, against, or oppose. With this preposition in this rhetorical question, Paul is teaching his readers that no human being or angel can bring a charge against them before the Supreme Court of Heaven that could cause them to lose their salvation or the relationship with God. We will translate the preposition kata, against. Corrected translation thus far of Romans 8:33: Who will bring a charge against? Romans 8:33, Who will bring a charge against God's elect? God is the one who justifies. God s elect is composed of the genitive masculine plural form of the adjective eklektos (e)klektov$) (ek-lek-tos), elect and the genitive masculine singular form of the noun theos (qeov$) (theh-os), God s. The noun theos refers to the Father since Paul teaches in Romans 8:28 that the chosen ones, i.e. Christians were elected according to the Father s predetermined plan. Romans 8:28, In fact, we know without a doubt that for the benefit of those who are characterized as divinely loving God the Father, He (the Spirit), as an eternal spiritual truth, always works each and every circumstance together for the good, for the benefit of those who are, as an eternal spiritual truth, the chosen ones, in accordance with His predetermined plan. Further indicating that the Father is in view is that Paul teaches in Ephesians 1:3-4 that the Father elected the Christian to privilege in eternity past before the foundation of the world. 2009 William E. Wenstrom, Jr. Bible Ministries 6

Ephesians 1:3-4, Worthy of praise and glorification is the God and Father of our Lord Jesus Christ, the One who has blessed with every spiritual blessing in the heavenlies in the Person of Christ. When He elected us to privilege in Him before the foundation of the world for the purpose of being holy and blameless before Him. The word functions as a, genitive of possession indicating that the Christian who is elected by the Father belong to the Father or in other words, are owned by the Father in the sense that legally the Christian has been adopted Roman style into the family of God by the Father. They belong to the Father in the sense that He predestined them according to His predetermined plan to be conformed to the image of Jesus Christ. He effectually called them, justified them and glorified them according to His plan. Romans 8:28-30, In fact, we know without a doubt that for the benefit of those who are characterized as divinely loving God the Father, He (the Spirit), as an eternal spiritual truth, always works each and every circumstance together for the good, for the benefit of those who are, as an eternal spiritual truth, the chosen ones, in accordance with His predetermined plan. That is, whom He knew in advance, He also predestined to be conformed to the likeness of His Son in order that He Himself would, as an eternal spiritual truth, be the firstborn among many spiritual brothers. In fact, these very ones whom He predestined, He also effectually called and these very ones whom He effectually called, He also justified. In fact, these very ones whom He justified, He also glorified. Therefore, we will translate the noun theos, God s. In Romans 8:33, the adjective eklektos is composed of the preposition ek, out from and the verb lego, to call, thus the word literally means, called out ones or even chosen out ones. Although eklektos occurs in literary and nonliterary material in classical Greek, there seems to be no evidence that it was anything other than a secular expression. In classical Greek, it is used in connection with a person or thing which is chosen. The term had its origin in military language and was used in reference to the choosing of men for military service or the choosing of a person or group for special duty. It was also used in a political sense where it is used with reference to the election of persons to offices or duties. The background and qualifications of the candidate were the basis for his election, which furnished that person with authority and imposed the specific responsibility upon him. (Coenen, Elect, The New International Dictionary of New Testament Theology, Colin Brown, General Editor, volume 1, page 536; Regency, Reference Library, Zondervan Publishing House, Grand Rapids, Michigan, 1967, 1969, 1971) 2009 William E. Wenstrom, Jr. Bible Ministries 7

The adjective eklektos changed in meaning when it was used to include decisions or choices. The Stoics used it in relation to personal decisions or choices between different possibilities. It was used in the papyri to convey the selection of specific things because of their quality (Moulton-Milligan, page 196). In the Septuagint, eklektos translates nineteen Hebrew terms with the two most common being bachar and barar. The former is used in secular context and in contexts where God is the object in the sense of men choosing God, His will and His way as well as in contexts where God is the subject. Eklektos is often applied to select products in secular contexts in the Septuagint (Nehemiah 5:18; Amos 5:11). It is used of individuals picked to fight (Judges 20:16). The word is used to translate bachar in Genesis 6:2 where fallen angels chose wives for themselves among human women in order to prevent the incarnation of the Son of God. Eklektos was used with the selection of choice grazing land in Genesis 13:11 and in the choosing of warriors (Exodus 17:9) as well as the selection of a king (1 Samuel 8:18 [LXX 1 Kings 8:18]). It was used of the selection of stones for a sling (1 Samuel 17:40 [1 Kings 17:40]) and the choosing of an appropriate ox for sacrifice (1 Kings 18:25 [LXX 3 Kings 18:25]) as well as the selection of choice materials by a craftsman (Isaiah 40:20). When God is the object of man s selection, bachar is used infrequently. It is the strongest term however for God s election of the nation of Israel and of the people s choice to serve God. The primary use of bachar in the Old Testament is God s election of Israel (Deuteronomy 7:6-7; 10:15; 14:2). It is used of God choosing Jerusalem (1 Kings 8:44, 48; 11:13; 2 Kings 21:7; Nehemiah 1:9) and for selecting the great leaders of Israel (Nehemiah 9:7; Psalm 106:23 [LXX 105:23]; Psalm 105:26; 78:70). The adjective eklektos appears a little over twenty times in the Greek New Testament. It is used of both born again Jew and Gentiles during the Tribulation period (Matthew 24:22; 31; Mark 13:20, 22, 27; Revelation 17:14). The word is used to describe church age believers (Romans 8:33; 16:13; Colossians 3:12; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1; 2:4, 6, 9; 2 John 1, 13) and elect angels (1 Timothy 5:21). Therefore, in Romans 8:33 the adjective eklektos means, called out ones or chosen-out ones and is used of church age believers. Church age believers are chosen-out ones or called out ones since they have been called or chosen out from the earth s inhabitants who are enslaved to the sin nature and the devil and his cosmic system. It is directly related to the doctrine of election just as the adjective kletos in Romans 8:28. Romans 8:28, In fact, we know without a doubt that for the benefit of those who are characterized as divinely loving God the Father, He (the Spirit), 2009 William E. Wenstrom, Jr. Bible Ministries 8

as an eternal spiritual truth, always works each and every circumstance together for the good, for the benefit of those who are, as an eternal spiritual truth, the chosen ones, in accordance with His predetermined plan. Like the adjective kletos, the adjective eklektos is always used in Scripture of believers and never unbelievers. Election is never used in Scripture in relation to the unbeliever since 1 Timothy 2:4 and 2 Peter 3:9 teach that God desires all men to be saved. The adjective eklektos is a derivative of the verb eklegomai, which means, elected and set apart for privilege and appears in Ephesians 1:4 in relation to the Christian s election. Ephesians 1:3-4, Worthy of praise and glorification is the God and Father of our Lord Jesus Christ, the One who has blessed with every spiritual blessing in the heavenlies in the Person of Christ. When He elected us to privilege in Him before the foundation of the world for the purpose of being holy and blameless before Him. God elected the believer before the foundation of the world in the sense that God, in His foreknowledge, which is based upon His omniscience, knew before anything was ever created, that we would believe in His Son in time. God elected the believer before the foundation of the world since He knew beforehand that the believer would accept Jesus Christ as Savior in time and therefore elected the believer to privilege. Election means that God has a plan for your life, which is to be conformed to the image of Christ. God elected us before the foundation of the world in the sense that God, in His foreknowledge, which is based upon His omniscience, knew before anything was ever created, that we would believe in His Son in time. Therefore, He elected us to the privilege of entering into fellowship with Him based upon the merits of our union with Christ. The believer s election to privilege is a gift and irrevocable. Romans 11:29, for the gifts and the calling of God are irrevocable. Election is the expression of the sovereign will of God in eternity past (Eph. 1:4). It is God s complete agreement with His own foreknowledge. 1 Peter 1:1-2, Peter, an apostle of Jesus Christ to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure. God has three kinds of knowledge: (1) Self-knowledge (2) Omniscience (3) Foreknowledge. Foreknowledge acknowledges only what is in the decree of God, which is God s eternal, holy, wise and sovereign purpose, comprehending at once all things 2009 William E. Wenstrom, Jr. Bible Ministries 9

that ever were or will be in their causes, courses, conditions, successions, and relations and determining their certain futurition (i.e., that they will certainly take place). The decree of God is His eternal and immutable will regarding the future existence of events, which will happen in time and regarding the precise order and manner of their occurrence. The decree of God is the chosen and adopted plan of all God s works. Election is declared through God s foreknowledge. God elected the believer before the foundation of the world since He knew beforehand that the believer would accept Jesus Christ as Savior in time and therefore elected the believer to privilege. There are three elections to privilege in history: (1) Israel (Deut. 7:6-7; 10:15; 14:2; Isa. 14:1; 44:1; 45:4; 48:12; Isa. 65:9; Ezek. 20:5; Psa. 135:4; Acts 13:17; 15:7; Rom. 11:5, 7, 28). (2) Christ (Isa. 42:1; Matt. 12:18; Luke 9:35; 23:35; 1 Pet. 2:4-6). (3) Church (Rom. 8:30, 33; 9:24-26; 1 Cor. 1:27; Eph. 1:4, 18; 4:1, 4; Phil. 3:14; Col. 3:12, 15; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 1:9; 2:10; Tit. 1:1; Heb. 3:1; James 2:5; 1 Pet. 1:1, 15; 2:4, 9, 21; 3:9; 5:10, 13; 2 Pet. 1:3, 10; Rev. 17:14). Election is based upon God s grace policy meaning that the believer does not merit his election but rather receives it based upon the merits of the Lord Jesus Christ and His finished work on the Cross. 2 Timothy 1:8-9, Therefore do not be ashamed of the testimony of our Lord or of me His prisoner, but join with me in suffering for the gospel according to the power of God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity. We have been elected to privilege in order that we may be freed from the bondage of the old sin nature and that we might serve one another through love. Galatians 5:13, For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. Election is an expression of God s love for the believer. 1 John 3:1-3, See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. And everyone who has this hope fixed on Him purifies himself, just as He is pure. We have been elected in order that we may live in the eternal life we received when we believed in Christ for salvation (1 Tim. 6:12; Heb. 9:15). 2009 William E. Wenstrom, Jr. Bible Ministries 10

1 Timothy 6:12, Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses. We have been elected in order that we may receive eternal glory, which means that God is not only going to bless us with a resurrection body but also with an eternal inheritance, if we persevere and overcome (1 Pet. 5:10). 1 Peter 5:8-11, Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. To Him be dominion forever and ever. Amen. We have been elected in order that we may have fellowship (1 Cor. 1:9). 1 Corinthians 1:9, God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord. We have been elected in order to form the body of Christ, which will be completed at the Rapture (Col. 3:15). Colossians 3:15, Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. Paul prayed that the Ephesian believers would be enlightened as to the confidence that this election can produce in them. Ephesians 1:18-23, I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under His feet, and gave Him as head over all things to the church which is His body, the fullness of Him who fills all in all. The believer has a great responsibility to conduct himself in a manner worthy of his election to privilege. Ephesians 4:1-3, Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace. God has elected us to sanctification and not immoral degeneracy. 2009 William E. Wenstrom, Jr. Bible Ministries 11

1 Thessalonians 4:7, For God has not called us for the purpose of impurity, but in sanctification. We have been elected in order that we may go through undeserved suffering for Christ s sake. 1 Peter 2:18-25, Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps. WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls. In Romans 8:33, the adjective eklektos functions as the object of the preposition kata, against, functions as a marker of opposition, with the implication of antagonism and means, against, or oppose. With this preposition in this rhetorical question, Paul is teaching his readers that no human being or angel can bring a charge against God s elect before the Supreme Court of Heaven that could cause them to lose their salvation. We will translate eklektos, chosen-out ones. Corrected translation thus far of Romans 8:33: Who will bring a charge against God s chosen-out ones? Romans 8:33, Who will bring a charge against God's elect? God is the one who justifies. God is the nominative masculine singular form of the noun theos (qeov$), which refers to God the Father since in context Paul is explaining the Father s predetermined plan for the Christian to be conformed to the image of Jesus Christ. The word functions as a nominative subject meaning that it is performing the action of the verb eimi, is, which is deliberately omitted by Paul due to his use of the figure of ellipsis. We will translate theos, God (the Father). Corrected translation thus far of Romans 8:33: Who will bring a charge against God s chosen-out ones? God (the Father) Romans 8:33, Who will bring a charge against God's elect? God is the one who justifies. 2009 William E. Wenstrom, Jr. Bible Ministries 12

Is does not translate a Greek word but is correctly added by the translators since the third person singular present active indicative form of the verb eimi (ei)miv) (i-mee) is deliberately omitted by Paul since he is employing the figure of ellipsis, though it is clearly implied. The word functions as a copula uniting the subject, which is the noun theos, God and the predicate nominative, which is the participle form of the verb dikaioo, the one who justifies. The present tense of the verb is gnomic used of a general timeless fact indicating an eternal spiritual truth or spiritual axiom. This indicates that it is an eternal spiritual truth the Father who declared the Christian justified the moment they exercised faith in Jesus Christ as their Savior. The active voice is stative indicating that the subject exists in the state indicated by the verb eimi. The subject is God the Father. Therefore, the stative active voice indicates that the Father exists in the state of being the one who, as an eternal spiritual truth, declared the Christian justified the moment they exercised faith in Jesus Christ as their Savior. The indicative mood is declarative presenting this assertion as an unqualified statement of fact and Bible doctrine. We will translate eimi, is, as an eternal spiritual truth. Corrected translation thus far of Romans 8:33: Who will bring a charge against God s chosen-out ones? God (the Father) is, as an eternal spiritual truth Romans 8:33, Who will bring a charge against God's elect? God is the one who justifies. The one who justifies is the articular nominative masculine present active participle form of the verb dikaioo (dikaiovw) (dik-ah-yo-o), which means, to declare or pronounce righteous. This is the fourteenth time that we have seen this word in our studies of the book of Romans (Romans 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5; 5:1, 9; 6:7). In every instance, except for Romans 3:4, where it is used with God as the object, the word refers to the doctrine of justification. Now, once again, in Romans 8:33, the verb dikaioo refers to the doctrine of justification, which by way of definition is a judicial act of God whereby He declares a person to be righteous as a result of crediting or imputing to that person His righteousness the moment they exercised faith in His Son Jesus Christ. Consequently, God accepts that person and enters that person into a relationship with Himself since they now possess His righteousness. The mechanics of justification are as follows: (1) God condemns the sinner, which qualifies them to receive His grace. (2) The sinner believes in Jesus Christ as His Savior. (3) God imputes or credits Christ s righteousness to the believer. (4) 2009 William E. Wenstrom, Jr. Bible Ministries 13

God declares that person as righteous as a result of acknowledging His Son s righteousness in that person. Justification is God declaring a person to be righteous as a result of acknowledging or recognizing His righteousness in that person, and which righteousness He imputed to that person as a result of their faith in His Son, Jesus Christ. It is a once and for all declaration, which never changes or can be rescinded since God is a perfect Judge who because He is immutable, always makes perfect decisions. Justification causes no one to be righteous but rather is the recognition and declaration by God that one is righteous as He is. To be justified by God through faith alone in Christ alone means that God can never condemn us for our sins. It means that a believer can never lose his salvation because of any sin since God, who is a perfect judge, rendered a perfect decision when he declared righteous the person, who exercised faith in His Son Jesus Christ! Thus, Paul declares the following in Romans 8:1: Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. In Romans 8:33, the definite article preceding the participle form of the verb dikaioo functions as a substantiver meaning that it converts the participle into a substantive. Therefore, it indicates that the participle has a substantival function, which is reflected by translating the article with a relative pronoun phrase and since the verb is plural in number as well, we can translate the article the one who. The substantive participle form of dikaioo functions as a predicative nominative meaning that is making an assertion about the subject, God the Father. The assertion is that no human being or angel can make an accusation that will stick to the Christian since the Father declared the Christian justified the moment the Christian exercised faith in Jesus Christ as their Savior. The present tense of the verb dikaioo is diminished since the word functions as a substantive and is thus not emphasizing durative action. The active voice means that the subject performs the action of the verb. The subject in our present context is the God the Father. Therefore, the active voice form of the verb dikaioo denotes that God the Father performs the action of justifying the Christian so that no accusation made against the Christian by an angel or human being can be successful. We will translate dikaioo, the one who justifies. Completed corrected translation of Romans 8:33: Who will bring a charge against God s chosen-out ones? God (the Father) is, as an eternal spiritual truth, the one who justifies. 2009 William E. Wenstrom, Jr. Bible Ministries 14

Leon Morris makes the following comment, he writes, God will surely justify his own. The believer might well be concerned about his sins and wonder whether in the end they might prevail against him. Paul is sure that they will not. Since it is God who justifies, the believer s justification can never be overthrown. (The Epistle to the Romans; page 337; W. B. Eerdmans; Inter-Varsity Press) 2009 William E. Wenstrom, Jr. Bible Ministries 15

Romans 8:34-No One Can Condemn The Christian Because Christ Died And Rose Again For Them And Intercedes For Them In Prayer At The Right Hand Of The Father Now, we come to Romans 8:34 and in this passage, Paul presents four reasons why no one can condemn the Christian for the sins he or she commits. The first is that Christ died for the sins of the Christian, thus the Christian s sins can no longer constitute the basis for the Christian s condemnation. The second is that Christ rose again for them demonstrating that God the Father had accepted Christ s death on the Cross as the payment for the Christian s sins. The third is that Christ s session at the right hand of the Father, which further demonstrates the extent of the Father s acceptance of His Son s death on the Cross as the payment for sins in that Christ has been made supreme ruler over every creature. The fourth and final reason is that Christ intercedes in prayer for them at the Father s right hand when Satan makes an accusation against the Christian when the Christian sins. These four reasons further bring out the implications of Paul s statement in Romans 8:31 that God is for the Christian, thus who can be against the Christian. Let s read this final paragraph and then concentrate on verse 34 for the rest of the morning. Romans 8:31-39, What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God's elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED. But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. Let s now concentrate on verse 34. Romans 8:34, Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Romans 8:34 is composed five parts: (1) Rhetorical question: tis ho katakrinon, Who is the one who condemns? (2) Declarative statement: Christos ho 2009 William E. Wenstrom, Jr. Bible Ministries 16

apothanon mallon de egertheis, Christ is He who died, yes rather who was raised. (3) Relative clause: hos kai estin en dexia tou theou, who is at the right hand of God. (4) Relative clause: hos kai entenchanei huper hemon, who also intercedes for us. The declarative statement and the two relative clauses form a response to the rhetorical question, presenting four reasons as to why the Christian can never be condemned to the lake of fire by anyone for his sins. The four are in ascending order: (1) Christ s death (2) His resurrection (3) His ascension and session (4) His intercessory prayer ministry. Each reason presents a different aspect of Christ s work on behalf of the Christian. Christ s spiritual death dealt with the Christian s personal sins and His physical death dealt with the problem of the sin nature. His resurrection provided evidence that God the Father had indeed accepted His sacrifice on the Cross as the propitiation of the sins of the entire human race-past, present and future. Therefore, the Father could maintain His perfect integrity when He declared the sinner justified through faith in Jesus Christ. Christ s ascension and session at the right hand of the Father demonstrates the extent of the Father s acceptance of His Son s death on the Cross as the payment for sins in that Christ has been made supreme ruler over every creature. Lastly, His intercessory prayer ministry at the right hand of the Father as the Christian s advocate with the Father deals with the problem of Satan making accusations against the Christian when the Christian sins. Romans 8:34, Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who is the nominative masculine singular form of the interrogative pronoun tis (tiv$) (tis), which asks a rhetorical question that demands or expects a negative response. The word refers to no particular individual or group but is referring to a hypothetical group or individual. The rhetorical questions that appear in Romans 8:33-35 bring out the implications of Paul s statement in Romans 8:31 that God is for each and every Christian, thus who can oppose the Christian and prevail. Tis functions as a nominative subject meaning that it is producing the action of the verb eimi, is, which is deliberately omitted by Paul since he is employing the figure of ellipsis, though it is clearly implied. We will translate tis, who. Romans 8:34, Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Is does not translate a Greek word but is correctly added by the translators since the third person singular present active indicative form of the verb eimi (ei)miv) 2009 William E. Wenstrom, Jr. Bible Ministries 17

(i-mee) is deliberately omitted by Paul since he is employing the figure of ellipsis, though it is clearly implied. The word means, to belong to a particular class of individuals who are identified by the articular substantive participle form of the verb katakrino as those who condemn the Christian for sin. The word functions as a copula uniting the subject, which is the interrogative pronoun tis, who and the predicate nominative, which is the articular substantive participle form of the verb katakrino, the one who condemns. The present tense is a gnomic present, which is used to describe something that is true any time and does take place. Therefore, the gnomic present of the verb eimi in this rhetorical question, who at any time or does condemn the Christian. The active voice means that the subject, who is a hypothetical unidentified person, performs the action of condemning the Christian. The indicative mood is employed with the interrogative pronoun tis, who and functions as an interrogative indicative where it is used to ask a rhetorical question and expects a negative assertion from Paul s readers. We will translate eimi, is, at any time. Corrected translation thus far of Romans 8:34: Who is, at any time? Romans 8:34, Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. The one who condemns is the articular nominative masculine singular future active participle form of the verb katakrino (katakrivnw) (kata-kree-no), which is a judicial term and compound word that means, to condemn. The word is composed of the preposition kata, against, and the verb krino, to pass judgment upon someone or something as evil or wrong after weighing the evidence and without reservation, hence, to condemn. It is the strengthened form of the verb krino, to distinguish, choose, give an opinion upon, judge. We saw this word in Romans 2:1 where it means, to condemn. Romans 2:1, For this very reason, you are, as an eternal spiritual truth, without excuse O man, each and everyone of you without exception who as a lifestyle judge as guilty for by means of that which you as a lifestyle judge as guilty the other person, you, as an eternal spiritual truth condemn yourself for you, who as a lifestyle judge as guilty, make it a habit to practice the same things. It appeared in Romans 8:3 where it referred to a judicial action in the form of the physical death of Jesus Christ on the Cross. The word emphasizes the execution of the sentence against the sin nature by the Supreme Court of Heaven, God the Father, through the physical death of the impeccable human 2009 William E. Wenstrom, Jr. Bible Ministries 18

nature of Jesus Christ on the Cross. It involves both the pronouncement of the sentence and the execution of it. Romans 8:1-3, Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. Because, the life-giving Spirit s authoritative power, by means of (the death and resurrection of) Christ, who is Jesus, has set you free from the sin nature s authoritative power as well as spiritual death s. Because with reference to the Law s inability in which it was always powerless through the flesh, God the Father accomplished by sending His own Son in the likeness of sinful flesh. In fact, with regards to the sin nature, He (the Father) executed the sin nature by means of His (Son s) human nature. Now in Romans 8:34, the verb also means, to condemn. It is used in relation to the personal sins and the sin nature of the Christian since both serve to condemn members of the human race. Christ s spiritual death was the payment for the Christian s personal sins and His physical death dealt with the source of personal sin, namely the sin nature. Therefore, there is no human being or angel and not even the Father who could condemn the Christian for his personal sins or sin nature since the Christian appropriated by faith the benefits of the spiritual and physical deaths of Christ on the Cross. Also, that Christ rose again for the Christian demonstrated that God the Father had accepted Christ s death on the Cross as the payment for the Christian s sins. Furthermore, Christ s session at the right hand of the Father, which further demonstrates the extent of the Father s acceptance of His Son s death on the Cross as the payment for sins in that Christ has made supreme ruler over every creature. Lastly, Christ intercedes in prayer for the Christian at the Father s right hand when the Satan makes an accusation against the Christian when the Christian sins. The noun katakrima, condemnation that appears in Romans 8:1 is from this verb katakrino that appears in Romans 8:34. Romans 8:1, Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. In Romans 8:1, the noun katakrima refers to the penalty resulting from the verdict. Thus, katakrima refers to the penalty of real spiritual death, which results in physical death and then eventually, in the second death, i.e. eternal condemnation. Thus, this word is referring to eternal condemnation. God rendered this penalty to all of Adam s posterity as a result of his disobedience to the command to not eat from the tree of the knowledge of good and evil. This condemnation is accomplished in three stages: (1) Real spiritual death: The total inability to establish and experience a relationship with God in time (Gen. 2:17; Prov. 14:12; Ezek. 18:20; Rom. 5:12; 6:23; 1 Cor. 15:22; Eph. 2009 William E. Wenstrom, Jr. Bible Ministries 19