https://youtu.be/jhDrTcpcYeQ
In our verse by verse study of Romans last time we repeated Rom 6:8; our 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."
Rom 6:9; "Knowing that Christ being raised from the dead." It begins with the nominative masculine plural from the perfect active participle of "oida" (knowing). Here the perfect tense is used as a present tense.
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 to their situation. The participle is circumstantial for cognizance of doctrine, specifically the doctrine s 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) with no 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 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. His 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 actually never had one because He never had an OSN.
Physical death is the result of spiritual death that results in the possession of the old sin nature combined with the imputation of Adam's original sin. Spiritual death is the consequence 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 is 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 of our biological 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.
This explains that physical death is not the absolute ruler but spiritual death is.
There is also a temporal adverb, "ouketi" (no longer) "death is no longer master/lord." The verb is a static present tense, representing a condition that exists perpetually. The active voice: physical death does not produce the action with the temporal negative adverb "ouketi" (no longer involved.
The indicative mood is declarative, a dogmatic statement of doctrine. With this is an objective genitive singular from the intensive pronoun "autos" (Him), used as a personal pronoun referring to the Lord Jesus Christ. We are in union with Christ and this will be the significance of the statement "death is no longer master or lord over Him."
Rom 6:9; Expanded Translation: "Knowing that because Christ has been raised from the deaths he can never die; physical death is no longer master or lord over Him."
Retroactive positional truth destroys the sovereign authority of the old sin nature over human life that rules through spiritual death and current positional truth destroys the limited authority of physical death in human life. Understanding the doctrine of current positional truth leads us to the application that comes up in verse 11.
Instead of being ruled by the old sin nature located in the cells of the human body and influencing our souls toward sin, good and evil, we now have a new sovereign ruler, the Lord Jesus Christ.
We are identified with Him in His deaths, in His burial, and His resurrection, ascension and session. And remember that because of positional truth Jesus Christ is our Lord at the moment we believe in Him.
Before salvation and the baptism of the Holy Spirit our lives were under the absolute rule of satan who is the ruler of this world. We were under the rule of the old sin nature as the ruler of our life under the limited rule of physical death.
We were in slavery and under slavery to every category of evil that could exist, and as such our lives could never have any great happiness or richness of blessing. All of that, is changed when we believe in Jesus Christ.
After salvation both retroactive and current positional truth have abrogated and rescinded the authority and power of these former rulers. The power of the old sin nature is broken through retroactive positional truth and the power of physical death is broken through current positional truth.
Therefore having studied these things by principle and by implication we are now ready for its application in verses 12 & 13.
At this stage the implication is obvious. It is our relationship with Jesus Christ and our union with Jesus Christ that is created by the baptism of the Holy Spirit at salvation that results in retroactive and current positional truth which is the basis for our freedom from slavery to the old sin nature and to physical death.
Remember that the baptism of the Holy Spirit that occurs at salvation is not an experience, it is the ministry of God the Holy Spirit entering us into union with Christ so that we are intimately united with Him in His spiritual death, physical death, burial, resurrection, ascension, and session.
The baptism of the Spirit functions in two directions: identification with Christ in His deaths and burial, and identification with Christ in His resurrection, ascension and session.
Having been positionally liberated from the sovereignty of the old sin nature as an absolute ruler, and the authority of physical death as an under ruler, we must recognize and apply doctrine for the experiential victory that is commanded in verses 11-13.
Rom 6:10; "For the death that he died" includes a cognate accusative neuter singular from the relative pronoun "hos" translated (that). There is antecedent for the relative pronoun in the word "thanatos" (death) that is used in the last phrase of the previous verse.
The explanatory conjunction "gar" (for), plus the aorist active indicative of the verb "apothnesko" (died), referring to the spiritual death of our Lord on the cross whereby all personal sins were judicially imputed to Him and judged by God the Father on the cross.
Because of this the entire human race can have eternal life by simply believing in Jesus Christ. "For the death that He has died." The aorist tense is a constantive aorist that contemplates the action of the verb in its entirety.
It takes all of the personal sin in human history and imputes them to Jesus Christ on the cross, and then God's justice judges those personal sins, and the three hours involved are gathered up into a single entirety.
The active voice: the subject is determined by the cognate accusative as spiritual death, referencing the spiritual death of Jesus Christ on the cross.
This explains that Jesus Christ was for our sins on the cross and that is the subject. The declarative indicative mood is for the reality of the judicial imputation of all of the personal sins that are committed by the entire human race to Jesus Christ on the cross.
"He died to the sin once" aorist active indicative of "apothnesko" (died) referring to the spiritual death of Christ on the cross. This time we have the culminative aorist tense that views the judicial imputation of all personal sins in their entirety but it places emphasizes the existing result that includes eternal salvation for anyone who will believe in Jesus Christ.
The active voice: Jesus Christ produces the action of being judged for our sins. The declarative indicative: tells us that this is an unqualified statement of doctrinal fact. Jesus Christ bore our sins and was judged by God the Father on the cross.
Then a dative of reference singular from "ho hamartia" (the sin), in the singular that is used here for the old sin nature or with reference to the sin nature. The definite article is used so it is monadic. The article is used to represent a specific category of sin, in this case the old sin nature.
Then an unusual but strong adverb, "ephapax" (once for all) that separates the spiritual death of Christ from His physical death on the cross. "For the death that he has died, he died once for all with reference to the sin nature."
We see from this that the spiritual death of Jesus Christ was judgment from God's justice for all the personal sins of the human race. God's justice imputed these sins to Jesus and judged them.
Between the spiritual death and physical death of our Lord is the adverb "ephapax" (once for all).
Jesus Christ's physical death was an act of His own volition. He exhaled His breath and dismissed His spirit into the presence of the Father so His spiritual death was unique and so was His physical death.
The judicial imputation of all personal sins to Christ on the cross is the crux of our Lord's spiritual death.
At the same time of the judicial imputation of all personal sins to Christ on the cross the other aspects of the good and evil trends of the old sin nature were rejected and were not a part of the imputation.
Again, this means the non-imputation of good and evil is equivalent to the rejection of good and evil. We share this rejection of good and evil by our Lord Jesus Christ positionally since God the Holy Spirit has entered us into union with Christ through the baptism of the Spirit.
Remember that satan's policy, as ruler of the world is good and evil that he deploys through the power of the old sin nature as the ruler of human life into the entire human race from physical birth.
This highlights the significance of retroactive positional truth that identifies the Church Age believer with Christ in His spiritual death, thereby establishing the believer's positional rejection of satan's policy of good and evil.