https://youtu.be/gHM52kuXI1o
In our verse-by-verse study of Romans we are in Rom 5:10;
Last time we noted that verse 10 is an "a fortiori that describes reconciliation starts with "ei gar" (For if), the conditional particle "ei" (if) introduces the protasis of a first class condition that is assumed to be true.
With it is the postpositive conjunctive particle gar used as an explanatory conjunction "for if." Then comes the present active indicative of "eimi" (while we were) that is the present tense of duration, denoting what began in the past and continues into the present time that describes the spiritual status of all unbelievers.
The active voice: the unbeliever produces the action while they are unbelievers, Plus the predicate nominative of "echthros" (enemies).
Every natural born person is born alive physically and soulishly in spiritual death as an unbeliever and all unbelievers are the enemies of God; they are hostile because in spiritual death, they have a sin nature, so they sin and God and sin are antithetical.
Old sin nature control of the soul makes them hostile so we have the temporal participle "while we were enemies." Next is the aorist passive indicative of the verb "katallasso" (we were reconciled).
It means to change hostile parties into a state of peace or reconciliation. It is derived from the preposition "kata" (change direction) and the verb "allasso"(toward) so "Kata plus allasso" means to change direction toward someone.
Man's spiritual death and his sinfulness is the hostility toward God that is changed by reconciliation. The righteousness of God rejects man's sinfulness; the justice of God condemns man's sinfulness so a status of hostility exists between God and humanity.
This is a culminative aorist tense that views salvation adjustment to God's justice in its entirety but it emphasizes one of the existing results. The passive voice: the believer receives the action of the verb at the moment of faith in Christ. The indicative mood is declarative for a dogmatic statement of doctrinal reality.
Next is the dative of reference from the proper noun "ho Theos" (the God) that with the definite article refers to God the Father. As the dative of indirect object it emphasizes God the Father as the one in whose interest reconciliation is performed (we were reconciled to the God).
"by the death of his Son" "dia" (through or by means of) plus the ablative of means from "ho thanatos" (death) is "by means of the death." The article makes it monadic so "thnatos" is used here for Jesus' substitutionary spiritual death from God the Father's justice judging Jesus Christ as the substitute for our sins on the cross.
The ablative case is used here to express means where the origin or the source is referenced. Jesus Christ is the source of reconciliation so we have the genitive of relationship of "huios" (Son) with it the possessive genitive from the intensive pronoun "autos "(His) "His Son"
The apodosis that is the conclusion based on the protasis: "much more" is the dative singular from the adjective "polus" (much) plus the comparative adverb "mallon" (more). This becomes an idiom meaning "to a greater degree," that is translated "much more."
Next is the aorist passive participle from "katalasso" (being reconciled) is translated "having been reconciled." The culminative aorist tense views salvation adjustment to God's justice in its entirety but emphasizes the existing results of reconciliation. The passive voice: believers receive the action of the verb at the moment they believe in Jesus Christ.
Next is the future passive indicative of the verb "sozo" (deliver). The future tense is a predictive that it prophesies of ultimate sanctification that occurs in eternity. The passive voice: the believer receives the action of the verb by receiving a resurrection body without the old sin nature or human good at the exit resurrection.
The indicative mood is declarative representing the verbal action from the viewpoint of reality. Next is "en" (in) plus the locative of "zoe" (life). The instrumental, the dative, and the locative all have the same suffix, the same form so the translation becomes a matter of interpretation.
Sometimes, instead of "by his life" it is "in his life." It is by having a resurrection body like His resurrection body because "zoe" (life) refers to life in the resurrection body so we have "we shall be delivered in his life."
Expanded Translation Rom 5:10; "For if, while we were enemies, we were reconciled to God by means of the death of his Son, much more, having been reconciled, we shall be delivered in his life."
One of the salvation functions of Jesus Christ's spiritual death on the cross was reconciliation. Salvation for humanity had to come from heaven because there was no naturally born human who was qualified to die for humanities' sins.
During His substitutionary forensic spiritual death on the cross the sins of the entire human race were poured out on Jesus Christ where God's justice judged all of them.
Reconciliation emphasizes the function of God's integrity toward humanity in salvation and propitiation emphasizes the judicial satisfaction of God's integrity.
Rom 5:11; "And not only this, but we also boast in the God through our Lord Jesus Christ." This is temporal so it has to do with time. It is describing the temporal implication of the much more of reconciliation that has to do with happiness, prosperity and blessing while we live in the devil's world in time.
Verse 11 begins with a negative with an adverb, "ou monon", plus the postpositive conjunctive particle "de" (but) that is translated (and not only this). It is an idiom. This means that not only do we have blessing in a resurrection body in eternity but we also have blessings in time.
It is an idiom that means that what has been stated previously is an absolutely perfect blessing, but it is not the only blessing. The fact that the believer is going to have a resurrection body is not the only blessing that we receive from God because there is much more.
Next is "alla kai" (but also) the adversative conjunction "alla" plus adjunctive use of "kai." But we also "kauxaomia" (boast or exalt) the nominative plural, present middle participle that we have seen before that means to boast, to glory, or to have esprit décor because we have prosperity in time.
It means that there is a personal sense of destiny that fills the thinking of mature believers. Mature believers have esprit décor because they understand from God's Word that they are not left on this earth in physical bodies in the devil's world only to grind out some system of suffering even though there is suffering involved.
God leaves us here to attain maturity adjustment to God's justice and once we have attained that we have a prosperity that only God's justice can give us because it glorifies God, not us.
The present tense is a customary present that describes what habitually happens among mature believers who have a mature relationship with God's integrity under the ministry of God the Holy Spirit.
It is in the active middle voice that tells us that the mature believers use their positive volition to God's Word of truth to participate with God the Holy Spirit in producing the action.
Only the mature believer has esprit décor from God the Holy Spirit. The participle is circumstantial so it describes any believer who attains spiritual maturity in Gods GASP system.
En" (in) plus the locative of the proper noun with the article
"ho Theos" (in the God) again the definite article with the noun "Theos" makes it monadic to show us that the person of the Godhead involved is unique and it is someone with whom the readers are familiar. In this case it is God the Father.
Then the preposition "dia" (through) plus the genitive of "Kurios Isous Christos" (Lord Jesus Christ), plus the possessive genitive plural from the personal pronoun "ego" (our) "through our Lord Jesus Christ"
The entire phrase is translated, "And not only this, but also we have esprit décor in the God through our Lord Jesus Christ."
The product of esprit décor in God is occupation with the person of Jesus Christ. Occupation with Christ is the first characteristic of maturity adjustment to God's justice in spiritual maturity.
Our Lord Jesus Christ is described as the only savior, the only one who bears our sins and is judged for them by God's integrity.
Reconciliation is teamwork between God the Father in judging our sins at the cross and Jesus Christ bearing our sins while being judged for our sins on the cross.
Reconciliation requires both the bearing of our sins by Jesus Christ in His impeccable body and the judgment of those sins by the Father.
Therefore because we understand the doctrine we have esprit décor in God the Father and our Lord Jesus Christ.
Next is the preposition "dia" (through) plus the genitive relative pronoun "hos" (whom) followed by the accusative singular direct object with the definite article "the katallagen" (the reconciliation) referring back to being reconciled in verse 10.
So the translation is (through whom we have now received the reconciliation).
Reconciliation is completely, totally based on God's work. Mankind simply believes in Jesus Christ who is the exclusive agent in God's work of reconciliation.
It is God who removes the barrier between God and man, and specifically it is the function of God's integrity and the work of Jesus Christ God's unique Son on the cross.
The verb is the aorist active indicative from "lambano" (we received). The aorist tense is a constantive aorist that refers to the momentary action of-salvation.
When a person believes in Jesus Christ reconciliation is instantaneously and is permanently received from God.
The active voice: at the moment of salvation mankind becomes involved in the action of the verb, he receives reconciliation. The indicative mood is declarative for a dogmatic statement of Bible doctrine that will be the basis of another a fortiori.
Expanded Translation Rom 5:11; "And not only this, but also we brag in the God through our Lord Jesus Christ, through whom we have now received the reconciliation."