https://youtu.be/WcD3lBKhD8U
In our verse by verse study of Romans last time we finished our Expanded Translation of Rom 6:18; "And by having been set free (both positionally and experientially) from the sin nature, you chose to become slaves to God's righteousness."
We see from this that God's righteousness is the principle of God's integrity and God's justice is the function of God's integrity. Righteousness demands righteousness; justice demands justice and what righteousness demands, justice executes.
This is the basis for all blessing from God in the spiritual life. What righteousness demands justice executes. Justice is the point of reference for the entire spiritually dead human race since the fall of mankind in the Garden.
God's justice can only bless God's righteousness. Therefore being slaves to God's righteousness is the status of spiritual mature believers who glorify God, and receive maximum blessing from God's justice.
Slavery to God's righteousness in spiritual maturity is the status of maximum blessing from God and maximum glorification of God in history regardless of the current trends of history.
Rom 6: 19; poses a challenge regarding this new option of slavery to God's righteousness after we are born again. The first sentence explains why Paul uses slavery as an illustration for our relationship with the sin nature from birth and to God after we are born again
"I speak to you after the manner of men" This is the present active indicative of " lego" (speak or say) that is frequently used for idioms in the Greek "I speak" means to speak or to communicate verbally; it is in the customary present tense to describe what habitually occurs when illustrations are taken from human experience and inserted into God's Word.
The active voice tells us that Paul is the human author who uses the illustration. The indicative mood is declarative representing the verbal idea from the standpoint of absolute reality.
Next is the accusative singular direct object from "anthropos" (mankind) referring to humanity or belonging to man. He is using this to indicate that this is an idiom. "I speak according to man" is an idiom means "I going to use a human illustration."
Slavery is not being taught in this passage, slavery is being used as an illustration. Slavery was practiced in the Roman Empire at that time of history and the Bible must be interpreted in the timeframe of it's writing.
In the Roman Empire slavery was both a social problem and a political institution. Paul did not condemn slavery or refer to it negatively he is simply pointing out the fact that it makes a perfect illustration for his discussion of carnality vs spirituality.
Paul understood that the solution to slavery was not political reform so he did not start a crusade to abolish slavery.
"because of the weakness of your flesh" "dia" (because of) plus the accusative of the definite article "ho" (the) with the accusative of "astheneia" (weakness) with the definite article "ho" (the) refers to previous reference to the weakness of the old sin nature that describes its trends toward sin, human good and evil.
Literally it is translated, "because of the weakness." Then a genitive of apposition in the plural from the personal pronoun "hymon" (your) and "sarx" (flesh) "your flesh" referring to the old sin nature.
The believer's weakness is the old sin nature, and while the power of the old sin nature as the ruler of human biological life has been broken through the baptism of the Spirit and retroactive positional truth, experientially the old sin nature continues to be the source of weakness of the believer during their experience in the devil's world after they are saved.
This means that there are three categories of weakness in the believer: our trend toward sin, human good, and evil. Sin is related to the doctrine of carnality, while good and evil are related to the function of reversionism in apostasy.
This is the first of two sentences in this verse that actually belong to the previous verse as an explanation regarding why he used slavery as an illustration.
The believer still possesses the old sin nature after salvation so human illustrations like slavery, marriage and divorce can be used to explain the concepts of the doctrine.
In this illustration Paul is neither condoning nor condemning slavery, he is simply using it to illustrate a point of doctrine because it is a common occurrence in the Roman Empire so everyone understands it.
After salvation the believer has an option. He can continue under the slavery of the old sin nature or he can transfer to a new slavery to God's righteousness, that God imputed judicially at salvation.
Salvation provides options because slavery to the old sin nature results in discipline and punishment from God's justice but slavery to God's righteousness results in blessing and promotion from God's justice.
Blessing and promotion from God's justice glorifies the Lord Jesus Christ in the angelic conflict so glorification of Jesus Christ becomes the basis for the challenge for the believer to choose the new option.
Slavery to the old sin nature results in being dominated by misery, depression, disaster, and oppression but spiritual maturity from choosing to be a slave to God's righteousness is slavery to blessing, security, reward, promotion and prosperity from God.
The use of slavery explains the doctrine that if God doesn't promote you, you are not promoted; if God doesn't bless you, you are not blessed; if God doesn't provide it, you have nothing even though you may appear have everything because everything becomes nothing if it doesn't come from God through His grace pipeline.
"for as you have presented your members servants to uncleanness to and the lawlessness" - this begins with the postpositive conjunctive particle "gar" (for) that is used to describe the reason for something in a comparative clause. The comparative clause is introduced by an adverb "hosper" (as, just as, or even as) that is used as a conjunction.
This begins a protasis of a comparative clause; then the accusative plural direct object "melos" (members), a reference to the various parts of the human body. The verb is the aorist active indicative of "paristemi" (present or stand by for orders) meaning s to place yourself under orders to a recognized authority.
The verb is in the constantive aorist tense that describes a series of events that occur over a period of time and ties them together as one event. It takes every act of obedience to the old sin nature and gathers it up into one entirety from the point of physical birth to the point of being born again.
That is the period of time that all humans are under orders to the old sin nature. The aorist tense gathers up into one entirety everything we did we while we were obedient to the old sin nature.
The active voice: the believer produces the action of the verb while they were an unbeliever before they were born again. The indicative mood is declarative representing the verbal idea from the viewpoint of reality.
Plus the possessive genitive plural from the personal pronoun "hymeis" (your) and the word "doulos" (slaves) is the double accusative plural direct object." With it is the dative singular indirect object "akatharsia" (uncleanness) translated impurity in the NASB referring to the old sin nature's trends toward sin so we have "for just as you have put your members under orders as slaves to uncleanness."
"and to lawlessness" the connective use of the conjunction "kai" (and) followed by the dative singular indirect object from "anomia" (lawlessness) referring to the old sin nature's trend toward human good.
To God human good is lawlessness. Then it is repeated. This time lawlessness is repeated as part of the object of the preposition "eis" (for) plus the accusative of "anomai" (lawlessness) with the article "ho" (the) that is translated "resulting in the lawlessness." Lawlessness resulting in the lawlessness refers the tree of the knowledge of good and evil that is the predicate for lawlessness.
Next comes the apodosis that presents the option that is given for the believer in time after they are born again; "even so now present your members servants to righteousness unto holiness" this begins with "houtos" (so) "nun" (now) so we have (so now).
"So" refers to the protasis of the analogy. "nun" (now) introduces the apodosis of the comparative clause. "Now" means right now as believers in the Lord Jesus Christ who are born again as members of God's royal family who are ambassadors for the Lord Jesus Christ.
Then the aorist active indicative of "paristemi" (present or stand by), the military word for recognizing authority and being obedient to that authority that can be translated "put yourself under orders to."
The aorist tense is a constantive aorist that gathers up the process that we must use to put ourselves under orders to God into one event. We do it through the daily function of GASP under the ministry of God the Holy Spirit that leads to maturity adjustment to God's justice. The active voice tells us that the believer who is constantly positive toward doctrine produces the action of the verb that is in the imperative mood so it is a mandate.
Next is the accusative plural from "melos" (members) so our translation is "so now put your members under orders to." There is also a double accusative here "te" (as) that is usually translated into the word "as" "doulos" (slaves) "as slaves" plus the dative singular indirect object "dikaiosune" ("righteousness) with the article "ho" (the) that tells us the predicate for all blessing from God is God's righteousness.
This describes the function of the believer who is doctrinally accurate. It refers to the professional believer who has chosen to be a slave to God's righteousness.
On the giving end of God's grace pipeline is God's justice, and God's justice cannot give to any type of imperfection. Therefore the possession of God's perfect righteousness is the predicate for the imputation of blessing from God's perfect righteousness.
This imputed righteousness forms the grace pipeline through which all blessings flow from God's justice to the believer. The definite article 'ho" (the) before the noun denotes a previous reference to God's righteousness so it is translated "to the righteousness."
With it is a prepositional phrase, "eis" (to or into) with the accusative singular of "hagiasmos" (holiness, consecration, or sanctification) so we translate it "resulting in sanctification." This is the experiential sanctification that comes from maturity adjustment to God's justice.
Expanded Translation Rom 6:19; "I use a human illustration because of the weakness of your flesh [the old sin nature]; for just as you have put your members under orders as slaves to impurity [the old sin nature's trend toward sin] and to lawlessness [the old sin nature's trend toward good] resulting in lawlessness (the old sin nature's trend toward evil) so now put your members under orders as slaves to the righteousness of God, resulting in experiential sanctification."
Experiential sanctification is described as the believer choosing to put himself under orders as a slave to God's righteousness through the PMA of Bible doctrine under the ministry of the Holy Spirit. This is a statement that refers to the principle of experiential sanctification.
The mechanics of placing one's self under orders to God involves the filling of the Spirit that requires rebound adjustment to God's justice when necessary, plus the daily function of GASP that results in maturity adjustment to God's justice.
The principle deals with the imputation of Gods righteousness at salvation that creates a grace pipeline with God's justice on the giving end and God's righteousness on the receiving end. This fulfils the principle that God's justice can only bless God's righteousness.
This grace pipeline is encapsulated with God's integrity that is comprised of His righteousness and His justice. Again, righteousness is the principle of God's integrity and justice is the function of God's integrity. Righteousness demands righteousness; justice demands justice so what righteousness demands, justice executes.
When the believer attains spiritual maturity God's righteousness demands blessing and God's justice executes by pouring super grace blessings through the encapsulated grace pipeline. That is when God is glorified by the believer's experiential life in time.
Any form of human good, human righteousness, human production or any adverse historical trends cannot penetrate God's encapsulation. The grace blessings from God's justice are insulated against any type of or function of human activity. Therefore the grace blessing that comes from God glorifies God.