https://youtu.be/wtZ2q7fm254
In our verse-by-verse study of Romans last time we reached Rom 6:10;
Rom 6:10; "For the death that He died" includes a cognate accusative neuter singular from the relative pronoun "hos" translated (that). The antecedent for this is "thanatos" (death) that is used in the last phrase of the previous verse.
Next the explanatory conjunction "gar" (for), plus the aorist active indicative of the verb "apothnesko" (He 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 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, so the three hours involved are gathered up into a single entirety.
The active voice: the subject that is determined by the cognate accusative is spiritual death, referencing the spiritual death of Jesus Christ on the cross.
This explains that Jesus Christ was judged for our sins on the cross and that is the subject. The declarative indicative mood describes 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 time of the judicial imputation of all personal sins to Christ on the cross all of 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 spiritually dead 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. The believer is left on the earth after salvation to learn to reject good and evil.
Until Jesus' deaths, burial, resurrection in AD 30 there was never identification with Christ. Until AD 30 there was always good and evil in the world, but good and evil were never concentrated and rapidly disseminated as they have been since AD 30.
Because of a radical change in history after our Lord's crucifixion in which events began to speed up, in which momentum began, good and evil was concentrated as never before in history in the latter part of the Roman Empire.
"but the life that he lives" - the postpositive conjunctive particle "de" (but) is used here to emphasize the contrast between Jesus' spiritual death and His physical death on the cross.
His spiritual death is related to His saving work and His physical death is related to His subsequent resurrection. Plus the accusative neuter singular relative pronoun "hos" (that) whose antecedent is resurrection life. Plus the present active indicative from the verb "zao" (lives), used here is relationship to resurrection, the resurrection life of Christ in His hypostatic union.
There is a static present tense for a condition that perpetually exists "but the life that he lives." In His humanity Jesus Christ will always have a resurrection body, and that resurrection body cannot be subject to any type of corruption or death.
The active voice: the subject produces the action of the verb. The subject is determined by a cognate accusative and we translate, therefore, "the resurrection life that he lives." When an accusative of the direct object contains the same idea signified by the verb it is called a cognate accusative.
This means that the limits that are set by the accusative are co-extensive with the significance of the verb, producing a subject as well as an object of the subject. The declarative indicative is for a dogmatic statement of Bible doctrine.
"he lives unto God" - again, the present active indicative of "zao" (lives), this time in the present tense of duration denoting what started in the past and continues into present time.
The resurrection of Christ started in the past along with His ascension and session at the right hand of the Father. It continues forever as His status quo and becomes the basis for His third category of royalty that we are part of.
When the Lord Jesus Christ was seated at the right hand of the Father He was declared to be the King of kings and Lord of lords. This is His third category of royalty.
The Father and the Holy Spirit share his first category of royalty. Jesus Christ is called the Son of God in the royalty of His deity. He has a family: God the Father and God the Holy Spirit.
Jesus Christ is also Jewish royalty by birth. He is called the Son of David by His title. His royal family is the dynasty of David. But when He was declared to be the King of kings and Lord of lords, the battlefield royalty of the angelic conflict, there was no royal family.
This is why God interrupted the Jewish Age with the Church Age. In the Church Age dispensation we now have this new Royal family, and the significance is that we have greater opportunity, greater blessing, greater everything than anyone who ever lived in the past or anyone who will ever live in the future.
But it becomes a matter of being thoroughly briefed by Bible doctrine with regard to these details, and means that maturity adjustment to God's justice during the Church Age has far greater consequences than it had during at any other time in human history except for Jesus Himself in dispensation of the Hypostatic Union.
The present tense means that He will always be in this status and this is a guarantee of the blessings that accrue from maturity adjustment to God's justice. The active voice: the resurrected life of Jesus Christ in hypostatic union produces the action of the verb.
The indicative mood is declarative for a dogmatic statement of fact. There is also a dative of reference from the definite article 'ho" (the) noting a previous reference, and the definite article may be used to point out an object which has been clearly presented before and is now well understood by the readers the dative of reference for the noun "ho Theos" (the God) making it monadic and in this case referring specifically to God the Father.
It should be translated, "He lives with reference to the God." Due to the resurrection, ascension and session of Christ He is alive with reference to God the Father in the realm of His humanity.
The deity of the Lord Jesus Christ is not an issue. He has always co-existed and been co-eternal with God the Father. There never was a time when Gold the Father and God the Son did not live together, always, forever, and eternally.
The deity of Christ, then, is never the issue it has always existed in co-eternity with God the Father and God the Holy Spirit so this statement must be related to retroactive and current positional truth.
Retroactive positional truth breaks the sovereign authority of the sin nature as the ruler of human life, whereas current positional truth demands that the believer live with reference to the God.
We are to walk in newness of life with reference to God the Father.
Expanded Translation Rom 6:10; "For the death [spiritual] that he [Christ] has died, he died once for all with reference to the sin nature: but the resurrection life which he lives, he lives with reference to the God."
This statement must be related to the baptism of the Holy Spirit at salvation and subsequent positional truth. Since we have already noted that positional truth is categorized into retroactive and current it must be related to these two doctrines.
The datives of reference are in contrast in this verse: our Lord's death destroyed the power of he old sin nature and His life, with resurrection is to the God. He died once for all with reference to the sin nature, but in that He lives, He lives with reference to the God.
We have previously noted that identification with Christ in His death is the basis for adjustment to God's justice by solving the problem of all personal sins and carnality after salvation using rebound. We have also noted that the non-imputation of good and evil at the cross is the positional basis for our rejection of satan's policy of good and evil.
Because of the resurrection, ascension and session of Christ the believer in Christ is identified with Christ who lives his life with reference to the God. So positionally, at least, we live our lives with reference to God the Father but that is a positional reality that requires doctrine to be experiential.
We see from this that current positional truth demands that the believer live his life with reference to God. Union with Christ demands a new way of life for the believer in time, a way of life related to grace and truth under the filling ministry of God the Holy Spirit.
Positional truth demands a new way of life compatible with the relationship between the resurrected humanity of Christ and God the Father. Current positional truth establishes the principle that the Christian way of life is the supernatural way of life with a supernatural means of execution. This does not imply any supernatural phenomenon.
It means that anything that the unbeliever can accomplish in life is not the Christian way of life. So we see from this that when the believer is under the influence of the old sin nature and functioning in accord the trends of the old sin nature, he simply imitates the moral religious unbeliever.
Christian way of life is not the imitation of the moral religious unbeliever.
Rom 6:11; "In the same way consider yourselves to be dead to sin." Here there is an adverb "houtos" (in the same way) that separates the principles of doctrine from the application of doctrine.
It refers to what precedes and by this now makes the application. It is translated "So or in this manner" In other words, having assimilated doctrine and its implication it is now time to deploy it.