https://youtu.be/2hQz6Ev-DdU
In our verse-by-verse study of Romans we are in Rom 5:5; Last time we were noting the phrase "And the hope (spirit taught metabolized doctrine aka epignosis) never disappoints because the love of the God has been poured out into our thinking "kardia" (heart).
"through the Holy Spirit who was given to us" "dia" (through) plus the genitive of "pneuma hagiou" (Holy Spirit), correctly translated "though (or by means of) the Holy Spirit."
The third person of the Trinity teaches us the doctrine. When we believe the doctrine under the ministry of God the Holy Spirit it goes into our heart as "epignosis" that is the basis for having hope.
The same Holy Spirit who converts the doctrine (faith) into cognizance in our souls as epignosis or spirit taught doctrine is the source of the hope or confidence that we have in God converts it into love when we deploy or express it.
Love resides in the heart or in the soul; love is expressed from the heart or the soul. Doctrine goes in, hope and love are developed and love comes out, all three, faith, hope and love are products of the ministry of God the Holy Spirit.
This tells us that without metabolized doctrine the believer has no hope or love and that the unbeliever's only hope is to believe in Jesus and that the unbeliever has no love even though they think they do.
Then comes the genitive singular from the definite article "ho" (the) that is used as a relative pronoun, plus the aorist passive participle of "didomi" (has been given). This is a constantive aorist tense that refers to the momentary action of believing in Jesus Christ that is salvation adjustment to God's justice.
At that moment God the Holy Spirit came to dwell inside of every believer. The passive voice refers to the indwelling and filling of God the Holy Spirit that the believer received at the moment of salvation.
The participle is circumstantial. Plus the dative plural indirect object from the personal pronoun "hemeis" (us) referring to believers. The dative of indirect object indicates believers in whose interest the giving of the Spirit occurred at the moment of salvation.
Rom 5:5; Expanded Translation: And the hope never disappoints; because the love of the God has been poured out by the Holy Spirit who was given to us."
This verse emphasizes the ministry of God the Holy Spirit as being active in our thinking, the ministry of the Holy Spirit in perception of Bible doctrine, the ministry of the Holy Spirit in the application of doctrine to our thinking in life and applying the truth of God's Word that superimposes God's viewpoint over human viewpoint.
Stability in life occurs when the of God's Word of truth aka divine viewpoint is superimposed over our limited human perception of life aka human viewpoint.
John 14:26; explains that believers have a helper who enables them to recall the doctrine they have heard and teaches it to them so it can be properly understood.
Verse 6 explains God's love for us that is the basis for our hope and our reciprocal love for God This describes the much more of justification that deals with the subject of salvation, but it doesn't isolate salvation as a separate entity but it relates it to the function of the Christian way of life that is God's plan for the believer after salvation.
This Christian way of life is why nations like the USA that function under western civilization are so much more prosperous..
In the Greek the passage literally states, "Yet for Christ, we being weak, yet at the right time on behalf of ungodly ones (unbelievers) he died." The word "yet" occurs twice. This is a key to understanding this verse in its proper context.
Rom 5:6; The Greek word order begins with "eti gar" (yet for) followed by "Christos" (Christ). The postpositive conjunctive particle "gar" (for) is used as a strong affirmation of a self-evident conclusion.
That means it is inferential and the inferential "gar" (for) is generally translated into the English by the words "In fact." The adverb of time "eti" means (yet) then the nominative singular subject "Christos" (Christ) so the best translation is "Yet in fact Christ."
The absence of the definite article makes it anarthrous so it emphasizes the quality of the noun instead of the uniqueness of the noun that the monadic with the definite article that we have seen so often.
This is referring to Jesus Christ, God's unique Son, the highest quality person of the universe who is the subject. Jesus Christ is the impeccable God Man who took our place and died as our substitute.
In contrast to perfect Christ, the next phrase refers to us as weak "we being weak" this is a genitive absolute. A genitive absolute includes a noun, a participle, and often a pronoun, in the genitive case.
They are not grammatically connected to the rest of the sentence. They are related in thought but grammatically they are unrelated. The purpose is to emphasize a situation: in this case "we (mankind) as being weak."
The present active participle of "eimi" (being) is in the genitive case, it is a retroactive progressive present tense that describes what started in the past and continues into the present time so it means "we keep on being."
The active voice: mankind produces the action. This is a temporal participle that is translated "while we were" from the possessive genitive plural of the personal pronoun "ego" (we) referring to the entire human race.
The personal pronoun emphasizes the fact that if we are ever going to understand what grace is all about and haven't understood it based on the cross we aren't going to understand it or the Christian way of life.
"We" is emphasized so we will stop until we understand and accept the absolute truth that we are weak. From God's point of view we are weak, we are helpless, hopeless, useless, and are totally unable to solve our own problems by ourselves.
So we have the genitive plural of "asthesia" (weak, powerless) It is a reference to lack of inherent or acquired ability that can be used for us to enter into a relationship with God's perfect integrity.
There is no plan or system of self-righteousness whereby we can impress God in order to be saved. In status quo of unbelief we are in the status of spiritual death and have no relationship with God's integrity and no way to acquire a relationship with God on our own.
The second word that is used to describe us is "asebes" (ungodly). It means godless, impious, and irreverent. It is a technical term for unbelieving humanity that emphasizes spiritual death that has no relationship with God's integrity and no way to establish one on our own.
In verse 8 we are also called "hamartolos" (sinners), an adjective that is used as a substantive that emphasizes man's failure to conform to or be compatible with God's perfect righteousness.
It presents the problem of God's integrity where a relationship with us is concerned because God's integrity is comprised of His perfect righteousness and justice and He cannot have anything to do with unrighteousness.
There is no way that perfect God can have a relationship with unrighteous sinning man on the basis of what man can do and not be compromised.
In verse 10 we have the fourth description of mankind as "echthros" (enemies). This word emphasizes that there is a barrier between God and man that can only be removed by an intermediary under the principle of reconciliation.
So we have "Yet in fact, Christ, while we were weak." Then we have a repetition of the adverb "eti" (yet) that emphasizes not what we are but what Christ did for us. So it is repeated, "yet He."
Then the verb is taken from the end of the verse because here is where the verb comes in with the subject "He" (Christ), the aorist active indicative of the verb "apothnesko" (died) that emphasizes the intensity of our Lord's spiritual death on the cross.
It is used with the substitutionary preposition "hyper" (for or on behalf) that refers to His spiritual death. The aorist tense of "apothnesko" (died) is a constantive aorist that gathers into one entirety the entire three hours on the cross when all of mankind's sins were poured out upon Jesus Christ and God's justice of judged them all.
This judgment included Jesus Christ not only bearing our sins but it included everything necessary for our salvation.
The active voice tells us that Christ produced the action of the verb of being judged in our place. The indicative mood is declarative for a dogmatic statement of reality.
Next comes "in due time" the preposition "kata" (at) plus the accusative of "kairo" (time), an idiom meaning at the right time. God's timing is always perfect, so this was at the perfect time.
"for the ungodly" the preposition "huper" (for) plus the ablative of "asebes" (ungodly).
"Huper plus the ablative of "asebes" is substitutionary so it can be translated in at least four ways: "for the sake of the ungodly"; "in behalf of the ungodly"; "instead of the ungodly"; "in place of the ungodly."
Expanded Translation Rom 5:6; "Yet in fact, Christ, while we were weak, yet he died at the right time in place of the ungodly."
This describes a substitutionary death.
We see in this verse that the judgment of Christ for our sins on the cross occurred exactly at the right time in history. God is perfect, so His timing is perfect. That means that God is never early or late because He is always right on time.
God's time is the only time; God's timing is the best time. Man is imperfect so man's timing is imperfect. The only way to be on God's time is to adjust to God's justice so that your time is in accord with God's perfect timing.
Verses 7 and 8 are a parenthetical describing motivation as an analogy. Verse 7 describes human motivation in physical death and verse 8 describes God's motivation for resolving mankind's spiritual death.
This is a representative analogy rather than an exact analogy. Human motivation regarding physical death for another person is described in verse 7 and it is compared to God's motivation for resolving the problem of spiritual death for the entire human race in verse 8.