https://youtu.be/f_dGcVaBkqA
In our verse by verse study of Romans last time we started on Rom 6:8; "Now if we have died with Christ." Here we have current positional truth introduced as the apodosis of a conditional sentence. The protasis states the reality of retroactive positional truth and the apodosis states the doctrinal inference, result, and reality of current positional truth.
The protasis always gives an assumption that becomes the basis of the conclusion that is found in the apodosis. This begins with the conditional conjunction "ei" (if) with the indicative mood of the verb. This is how we know this is a first class condition (since or if and its true).
This introduces the protasis of a 1st class condition that is a supposition from the viewpoint of reality. It implies that retroactive positional truth is a reality that has now been established and therefore does exist.
The 1st class condition proclaims that reality of the premise of the baptism of the Spirit at salvation is an actual reality for every one of us and that means that retroactive positional truth is also a reality at that point in time.
"Now if we have died " aorist active indicative of "apothnhsko" (be dead), referring to the fact that we are identified with Jesus Christ in His death and burial. This is a constantive aorist that contemplates the action of the verb in its entirety.
It refers to the instantaneous momentary action of the baptism of the Holy Spirit at salvation that establishes retroactive positional truth. The active voice: the believer at the moment of salvation through faith in Christ produces the action of the verb: he dies with Christ.
The indicative mood is declarative for the reality of retroactive positional truth and subsequent identification with Christ in His spiritual death, physical death, and burial.
Then comes a prepositional phrase, sun plus the instrumental of association of the proper noun "Christos" (Christ). The instrumental of association is extremely important here because to have association a second party must furnish the means of that association. The second party is God the Holy Spirit who enters us into union with Christ at salvation.
Association with Christ is established through the baptism of the Spirit. The absence of the definite article in front of "Christos" (Christ) makes is anarthrous that emphasizes the qualitative aspect of the noun emphasizing Christ as unique.
It is a reminder of His hypostatic union. It is also a reminder of the uniqueness of His impeccable humanity. "Now if we have died with Christ (and we have)."
"we believe that we shall also live with him" from the present active indicative of the verb "pisteuo" (believe) that is used here for perception. It means to believe, but it is used here in the sense of the daily function of GASP, as our system of perception of spiritual information because faith is both how and what we learn in our spiritual life (we believe the doctrine).
This is a reference to the perception of doctrine that becomes the reality of doctrinal viewpoint when it is transferred from the left lobe of the soul into the human spirit and then into the right lobe of the soul for comprehension by God the Holy Spirit.
This is correctly translated "we believe." It is a retroactive progressive present tense, it denotes what has been perceived in the past and continues into the present time because "gnosis" doctrinal information has been converted into "epignosis" that is believed and understood.
The active voice: the believer produces the action of the verb by the utilization of God's non-meritorious system of faith perception. The indicative mood is the verbal action from the standpoint of reality, for a dogmatic statement of confidence in doctrine from the conversion of gnosis doctrine into epignosis doctrine.
Next is the conjunction "hoti" (that) that is used after words of cognizance or perception. Sometimes it is used to simply indicate that what follows it is perception, thought, acceptance and understanding.
That is what we have here. With the adjunctive "kai" (and) plus the future active indicative of "suzao" (live with) (sun = with; zao = to live) that means living with or living in association with "we also believe that we shall live in association with Him."
There is a future tense here; it is an ethical future that describes a logical result. In other words, the future tense usually has a time connotation, but not in this case. The ethical future has no time connotation because it only refers to a logical result being established as reality.
Since the believer is identified with Christ in His death and burial it is a logical conclusion that he is also identified with Christ in His resurrection, ascension and session.
The active voice: the believer produces the action of the verb, identification with Christ in His resurrection on the basis of current positional truth. The indicative mood is declarative for the reality of both retroactive positional truth and its relationship to current positional truth.
Plus the instrumental singular of association from the intensive pronoun "autos" (Him), used as a personal pronoun and emphasizing the identity of the Lord Jesus Christ-"with Him."
Expanded Translation Rom 6:8; "Now if we have died with Christ (and we have), we also believe that we shall live in association with him."
We see from this that while retroactive positional truth focuses on positional rejection and separation from good and evil as satan's policy and the function of the old sin nature, current positional truth relates the believer to the function of God's royal family.
They have different functions. Retroactive positional truth positionally rejects and positionally separates us from good and evil. But current positional truth relates us to Jesus Christ the King of kings and Lord of lords as members of God's Royal family.
Current positional truth implies that the life of the believer as a member of God's Royal family has meaning and purpose and definition. During Jesus Christ's absence from the earth during the Church Age and the Tribulation the believer represents Jesus Christ as a royal ambassador.
This also explains also the ministry of God the Holy Spirit in terms of ambassadorship, for not only does He indwell and fill us but He is also the means of our receiving our work orders from Jesus Christ.
During the Church Age while Christ is absent spirituality is designed to produce the character of Christ, to possess integrity from God. In other words, spirituality is not an emotional activity it is the rational activity of the perception of Bible doctrine. This is also noted in Gal 4:19; Gal 5:22,23; and Eph 5:1.
During the Millennium when Christ rules on earth spirituality will have a different objective of appreciation for Jesus Christ. Spirituality in the Church Age is expressed by what we think not by how we feel.
Feelings or ecstatic activity is reserved for the millennium when Jesus Christ who is ruling the earth is to be appreciated both rationally and emotionally but even then the emotions are always under control when there is rational appreciation.
A second objective of current positional truth that is closely related to the first (ambassadorship) is our advance to spiritual maturity. We are here not only to represent Christ as ambassadors but we are here to advance to spiritual maturity so that we can receive from God's justice those blessings that glorify our Lord Jesus Christ.
The advance to spiritual maturity is only accomplished through maximum doctrine resident in the soul so it requires the daily function of learning God's Word of truth under His GASP system.
The filling of the Spirit plays an important part in the function of GASP so it becomes obvious that the experiential sanctification of attaining spiritual maturity and the believer's ambassadorship for Jesus Christ is very closely related.
In fact the subject of current positional truth inseparably relates them. Current positional truth advances us to spiritual maturity, glorifies the Lord Jesus Christ, and fulfills our ambassadorship.
In verses 9-12 we will get into the application and deployment of the things that were explained in the first eight verses: the application through cognizance of relevant doctrine.
Rom 6:9; "Knowing that Christ being raised from the dead." It begins with the nominative masculine plural from the perfect active participle, perfect tense used as a present tense, of "oida" (knowing).
The perfective present is used for doctrine that has been learned in the past but is emphasized as a present reality. And the perfective present assumes that believers completely understand what was taught in verses 1-8.
The active voice: the believer has the knowledge of the relevant doctrine that must now be understood and applied. The participle is circumstantial for cognizance of doctrine, specifically the doctrines related to the baptism of the Spirit, and current positional truth.
Plus the conjunction "hoti" (that); used for the content of what has been learned through the function of GASP, plus the nominative singular subject from the proper noun "Christos" (Christ) without the definite article.
Next is the aorist passive participle from "egeiro" (raised). The aorist tense is a constantive aorist, referring to the momentary action of the resurrection of Jesus Christ in past time.
The passive voice: Christ receives the action of the verb through the function of God the Father and God the Holy Spirit. The participle is a causal participle denoting the basis of the action of the main verb that is coming up next. It should be translated, "Knowing that because Christ has been raised from the dead" "ek" (from) plus the ablative plural of "nekros" (dead).
This is the ablative of source indicating that He was resurrected from two things that held Him. Spiritual death held Him for three hours and physical death held Him for three days while His body was in the tomb.
His spirit was in the presence of the Father; His soul was in Paradise. The absence of the definite article with "nekros" (death) makes it anarthrous so it indicates the qualitative aspect of our Lord's two deaths on the cross this matches the anartharous construction of the word "Christ," and it parallels it indicating that the one who hung on the cross was unique, and therefore His two deaths were absolutely unique and unprecedented.
"He can never die again." The adverb is "ouketi" (no more, no longer or "never). It is used here logically and means "never" rather than "no more." Then the third person singular present active indicative from the verb "apothnhsko" (die) so we have "He can never die."
This is a static present for a condition that exists forever. Christ is never again subject to death; He cannot die either spiritually or physically again. The resurrection body is a guarantee against death.
The active voice: Christ produces the action. The indicative mood represents the verbal action from the viewpoint of absolute dogmatic reality. The indicative mood establishes a doctrinal fact of reality.
"death no longer has dominion over him" the two deaths of "nekros" (death) are gathered into one nominative singular subject, "thanatos" (death).
It refers especially to physical death since Christ was never subject to spiritual death by being under the dominion of the old sin nature but He did receive the imputation of our personal sins from our old sin natures so the emphasis at this point is on the fact that physical death has no claim over Him and it never had one because He never had an OSN.
Physical death is the result of spiritual death that results in the genetic possession of the old sin nature, along with the imputation of Adam's original sin. Spiritual death equals the imputation of Adam's sin to Adam's sin trend the old sin nature.
If physical death no longer has any control over the resurrection body of Christ, neither does the old sin nature have any more sovereignty in the life of the believer who is identified with Christ in His resurrection.
Spiritual death results from the imputation of Adam's sin to the old sin nature at physical birth. The second death is the perpetuation of spiritual death into eternity. That are not in view here, it is physical death that is in view this time.
Physical death no longer has any control over the resurrection body; neither does the old sin nature have any more sovereignty in the life of the believer who is identified with the resurrected Christ. So positionally, not only has the power of the old sin nature been broken through retroactive positional truth but the power of physical death has also been broken through current positional truth.
The verb is the present active indicative from the verb "kurieuo" (lord or master) it means to be in control. It has the connotation of rulership but it isn't as strong a word as "basileuo" (rule) that is used for the ruling power of the old sin nature.
"Basileuo" (rule) is used for a king with absolute authority ruling; "kurieuo" (rule) is used for a husband ruling his wife, but the husband is himself subject to a higher authority.
"Basileuo" is used for the old sin nature's rule over life. The old sin nature has absolute authority over human life from the point of physical birth because of the imputation of Adam's original sin to the genetically-formed old sin nature.
So from the very start in life we have an absolute ruler-the old sin nature. But "kurieo" is slightly different. A husband, for example, who rules a wife, might find himself as a private in a platoon, which means he has authority over him so he is also under authority.
So the word implies authority somewhere, but not everywhere. "Basileuo" on the other hand, means to have absolute authority everywhere, the absolute and highest authority.
Physical death is not the absolute ruler but spiritual death is.