https://youtu.be/ArVFYjQKGs0
n our verse by verse study of Romans last time we completed Rom 5:20; Expanded Translation: "Now the law came in as a minor actor to play a minor role, in order that the transgression (of Adam) might be increased (enlarged). But where personal sin increased (in abundance), grace increased in superabundance."
From this we see that personal sin is the augmentation of spiritual death. Spiritual death occurs when Adam's original sin is imputed to the OSN that is its genetic home that has been formed in biological life at human birth.
The old sin nature becomes the sovereign of human life ruling through spiritual death. One of the three trends of the old sin nature is the trend to sin. That trend is the source of all personal sin.
We noted that God gave the Mosaic Law as a minor actor to define and reveal personal sin as an augmentation of spiritual death. Personal sin multiplies Adam's original sin many times over the course of human history because of the function of the OSN that resides in the biological bodies of the human race.
But while Adam's original sin has been parlayed into many personal sins they are more than covered by God's grace because personal sin is never imputed to the sinner. God the Father imputed all personal sin to Jesus on the cross and judged Jesus on the cross as our substitute.
The judicial imputation of all personal sins to Jesus Christ on the cross indicates that the increase of sins is more than covered by the super-increase of God's super abundant grace.
Man cannot create a problem that God has not already resolved. God's justice that condemns mankind is the same justice that blesses mankind. The grace factor is the difference. Man's volition brought sin but God's sovereignty brought grace.
The reality of more sin that implies the greater reality of more grace brings Titus 2:11-12; to mind.
Verse 21 goes on to describe the triumphs of God's grace factor over mankind's personal sin. This verse explains this by using the protasis and an apodosis of a conditional statement. In the protasis we have the rulership of the old sin nature; in the apodosis we have the rulership of grace.
Rom 5:21; "That as sin has reigned in death" starts the conjunction "hina" (that) introducing a final clause that is used to indicate God's plan and purpose. A comparative clause is used to describe God's purpose, plan or goal for the believer in time in terms of God's justice
The comparative conjunction "hosper" (as or just as) introduces the protasis. The comparative clause that references and emphasizes the triumph of God's grace policy that was described in the last sentence of the previous verse.
Next is the nominative singular subject with the article "ho hamartia" (the sin nature) this is monadic and it refers specifically to the old sin nature that is the source of Adam's trend to sin.
It separates the old sin nature into a specific category and isolates it from all other categories of sin, such as personal sins or Adam's original sin.
So this begins with "so that as the sin nature..." Next comes the aorist active indicative of the verb "baslieuo" (rule or reign). The aorist tense is a culminative aorist, that views in its entirety the imputation of Adam's original sin at birth to the OSN that is its genetic home in the biological life of every naturally born human being that causes spiritual death in human life at birth.
The active voice: the old sin nature produces the action of the verb by ruling human life through spiritual death. The indicative mood is declarative viewing the action of the verb as an existing reality.
The reality is that the old sin nature is the ruler of natural human life. The means by which the OSN rules is "en" (in) plus the locative singular of the noun with the definite article "ho thanatos" (the death), used here for spiritual death so we have "that just as the sin nature has ruled in the sphere of the spiritual death."
Next we have the apodosis: "even so that also grace would reign through righteousness" begins with the adverb "houtos" (so that) introduces the apodosis of comparison, plus the adjunctive "kai" (and or also) and translated here as "also."
Followed by the nominative subject "ho charis" (the grace), "charis" (grace) with the generic use of the definite article "ho" (the) making it monadic so it describes grace a unique category of function in human activity.
Humans normally function on the basis of works under some system of merit but when functioning with reference to God because of our position in spiritual death all human function that relates to God can only be on the basis of grace and faith alone.
Next we have the aorist active subjunctive of the verb "basileuo" (rule or reign). This is a constantive aorist that gathers into one entirety the rule or reign of God's grace replacing of the rule or reign of the old sin nature in the life of a mature believer.
Maturity adjustment to God's justice replaces the reign of the old sin nature over the human soul and that substitution is made possible by means of God's GASP system.
Adam's sin nature ruled through spiritual death but through Jesus Christ God's grace rules through the imputation of God's righteousness that combined with the metabolization of God's Word under the filling and teaching ministry of God the Holy Spirit makes it possible for believers to advance to spiritual maturity.
All believers have God's imputed righteousness but few believers advance to spiritual maturity from consistent function under the filling ministry of God the Holy Spirit inside of God's GASP system.
It is interesting that both the rule of the OSN and the rule of God the Holy Spirit over the human soul are acquired through imputation.
The active voice tells us that grace produces the action of the verb, beginning with the imputation of God's perfect righteousness that is the predicate for all direct blessing from God.
The subjunctive mood is potential that refers to the future reality of maturity adjustment to God's justice. The fulfillment of the potential depends on the individual believer's attitude toward Bible doctrine. "so that the grace would rule."
"through righteousness" is "dia" (through) plus the genitive singular of "dikaiosune" (righteousness) referring to the judicial imputation of God's righteousness to the believer at salvation. Imputed righteousness hooks up with God's justice and becomes the target for God's grace blessing.
"to eternal life" is "eis" (into) plus the accusative singular from the adjective "aionios" (eternal) and "zoe" (life), "eternal life." " A better translation of "eis" here is "because of" so we have "because of eternal life."
When God gives us something in time He intends for it to be permanent and to be taken over into eternity. The believers who advance to spiritual maturity in time have amazing blessing in time and receive even greater blessing in eternity.
Blessing in time for the mature believer is parlayed into blessing in eternity. Imputed righteousness is the potential, and the potential must be realized.
The only way that the potential can be realized is to give something to believers at salvation that makes it permanent. Eternal life is permanent. There was no eternal life in the Garden of Eden or even the potential for eternal life. <
"through Jesus Christ our Lord" "dia" (by or through) plus the genitive of Iesous Christos ho kurios ego." Dia plus the genitive of Iesous Christos literally means "through Jesus Christ the Lord of us.
The article "ho" (the) makes it monadic. Jesus is the Lord the moment a person believes in Christ- Jesus is "our Lord," no matter who that believer is or what they are doing. "Ego" (our) is in the genitive plural referring to all believers; anyone who has the imputation of God's perfect righteousness forever establishes Jesus Christ as their Lord.
Rom 5:21; Expanded Translation: "But just as the sin nature has ruled in the sphere of spiritual death, so also the grace of God might rule through imputed righteousness because of eternal life through Jesus Christ the Lord of us/"
The Lordship of Jesus Christ is accomplished through the imputation of all personal sins to Jesus Christ on the cross and the imputation of God's righteousness to every believer at salvation.
Since Christ is the object of the first judicial imputation of all personal sins it follows that Christ is also the means of the conveyance God's righteousness that is the second judicial imputation. 2Cor 5:21;
Through the real imputation of Adam's sin to its genetically formed home, the OSN, man is born spiritually dead. Through the judicial imputation of all personal sins to Jesus Christ on the cross we not only receive God's righteousness and eternal life but Jesus becomes our Lord.