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In our verse by verse study of Romans we are in Rom 6:19; our expanded translation so far "I use a human illustration because of the weakness of your flesh [the old sin nature].
"For as you have presented your members servants to the impurity and the lawlessness" - this begins with the postpositive conjunctive particle "gar" (for) that is in a comparative clause is used to describe the reason for something. 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 in this case is a since instead of an if; 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" that we have seen means to present or stand by for orders from someone or something or to place yourself under orders to a recognized authority in this case the sin nature.
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 by faith alone in Jesus Christ alone.
That is the period of time that all humans are exclusively under orders to the sin nature. The aorist tense gathers up into one entirety everything we did we while we were obedient to the old sin nature as unbelievers.
The active voice: the believer produces the action of the verb before they were born again as an unbeliever. 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 impurity."
"and to the lawlessness" the connective use of the conjunction "kai" (and) followed by the dative singular indirect object from "anomia" (lawlessness) with the article "ho" (the) referring to the old sin nature's trend toward human good production.
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."
The lawlessness resulting in the lawlessness refers to the tree of the knowledge of good and evil that is the predicate for the good and evil lawlessness that is produced by the sin nature.
Next comes the apodosis or then clause 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 or if statement of the comparative clause. "nun" (now) introduces the apodosis or the then statement 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 again we have 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."
Again 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 us to maturity adjustment to God's justice.
The active voice tells us that the believer who is constantly positive toward God's Word of truth produces the action of the verb that is in the imperative mood so it is a mandate from God.
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) so we have "the righteousness that tells us the predicate for all blessing from God is God's righteousness.
This verse is explaining that there are two antithetical opposing authorities. The authority of the sin nature vs the authority of God's righteousness.
This describes what the believer who is going to be doctrinally accurate has to do. It refers to the professional believer who has chosen to be a slave to God's righteousness through positive volition to God's Word.
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 blessings from God from God's perfect justice.
This imputed perfect righteousness forms the grace pipeline through which all blessings flow to the believer from God's perfect justice. The definite article 'ho" (the) before the noun makes it monadic and references the previous use God's righteousness in the passage 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 that comes from being a slave to God's righteousness.
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 the lawlessness [the old sin nature's trend toward good] resulting in the 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 the production of the believer who chooses 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 statement 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 eventually 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 perfect 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 conveys it by pouring super grace blessings through the encapsulated grace pipeline. That is when God is glorified by the believer's experiential life in a sin infused physical body living the devil's world 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 all grace blessing that is conveyed from God glorifies God.
The first part of this verse emphasizes that from physical birth we are slaves to the sin nature so we are under orders to impurity and lawlessness at physical birth the two real imputations result in real physical life with real spiritual death.
The real imputation of human life to its divinely prepared human home, the soul, plus the real imputation of Adam's original sin to its genetically prepared home, the old sin nature, results in spiritual death that is described in our context using the analogy of slavery.
This means that at physical birth every member of the human race has been placed under orders to the old sin nature as the sovereign of human life that rules through spiritual death. Therefore mankind follows the trends, slavery to impurity or personal sin and slavery to good and evil or lawlessness.
But salvation adjustment to God's justice through faith alone in Christ alone changes everything. The change occurs through two salvation blessings from God's justice.
The first blessing is the imputation of God's perfect righteousness that establishes the primary potential from God's justice through the grace pipeline. The second blessing is the baptism of the Holy Spirit that sets up the secondary potential for the encapsulated environment in which those mature blessings are enjoyed in any stage in history.
The two key words we need to note in the last half of this verse are righteousness and sanctification. Righteousness is positional. It occurs at salvation adjustment to God's justice. Sanctification is experiential. It is fulfilled at the point of maturity adjustment to God's justice.
At salvation the believer becomes a slave to imputed righteousness, while at maturity the believer becomes the slave to sanctification.
A comparison to the former slavery is a challenge to exercise the new option. The believer advances to spiritual maturity by placing himself under slavery to God who provides both temporal and eternal blessings. Verses 20-21 describe the old sin nature's sovereignty over human life at physical birth.
Rom 6:20; "For when you were slaves of sin." The explanatory use of the postpositive conjunctive particle "gar" (for) with it is the temporal adverb "hote" (when) a temporal conjunction "For when." An even better translation is "For as long as."
Then the imperfect active indicative of the verb "eimi" (you were). The imperfect tense is the imperfect of description representing what has been going on in the past from physical birth to the salvation.
The active voice tells us that every naturally born person in the human race produces the action of the verb from physical birth until salvation. The indicative mood is declarative so it describes what has been happening from the viewpoint of reality. Plus the predicate nominative "douloi" (slaves).
Plus the genitive singular of relationship from the definite article "ho" (the) and the genitive singular of relationship from the noun "hamartia" (sin) so again we have "the sin" again referring to the old sin nature. "For as long as you were slaves of the sin nature."
Slavery to the sin nature functions in two categories. It functions from birth to salvation, and then potentially it can also function when the believer reverts back into slavery to the sin nature after being freed by God when the believed in Jesus Christ for salvation.
"you were free from righteousness" the imperfect active indicative of "eimi" (you were). This is the imperfect tense that says as long as you were slaves to the old sin nature you were constantly in a status quo of lawlessness so they were excluded from God's righteousness
The word "eleutheroi" (free) is translated "free" in the NASB but it refers to exclusion or to being excluded. The active voice: the believer produces the action of the verb, looking back at their being slaves to the old sin nature before they were saved.
The indicative mood is the reality of the fact that spiritual death is excluded from the principle of God's righteousness. No one in spiritual death can ever be blessed directly from God because they do not have God's righteousness on the receiving end of the grace pipeline that connects to God's justice.
It's in the plural because all spiritual blessings flow through the grace pipeline including temporal blessings, blessing by association, historical impact blessings, and eventually, dying grace.
The plural is used to indicate exclusion from all five categories of grace blessing from God. No unbeliever ever receives direct blessing from God.
Then the dative of reference singular from the definite article "ho" (the) and "dikaiosune" (righteousness) so "the righteousness" refers to God's righteousness that is imputed at salvation.
Translation so far: "For as long as you were the slaves of the sin nature you were excluded from to the righteousness (of God)."
This means no grace pipeline, no potential or reality of grace blessing from God's justice. The righteousness of God is used here as the principle or predicate that is required receiving blessing from God's justice that glorifies God.