Exegetical and Hermeneutical Commentary of Romans 6:3

Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

3. so many of us, &c.] Not implying that some were, and some were not. This is plain from the Gr. All Christian believers are contemplated; for each his baptism was all this, if a true baptism. This and Rom 6:4 contain the only mentions of Baptism in the Epistle. He refers the converts to their baptism as to the great crisis of their lives, when, having already, by Divine grace, “turned from idols to serve the living God,” they made (so to speak) their formal self-surrender to their Redeemer, and received His formal acceptance of them as His own.

into Jesus Christ ] i.e. so as to belong to Him, to obey Him, and to learn of Him. Cp. the parallel phrase “baptized into Moses,” 1Co 10:2.

into his death ] i.e. so as to come into special relations with it. We may paraphrase, “into Him as the Slain One.” His atoning death was the primary point of apostolic teaching. See 1Co 15:3.

Fuente: The Cambridge Bible for Schools and Colleges

Know ye not – This is a further appeal to the Christian profession, and the principles involved in it, in answer to the objection. The simple argument in this verse and the two following is, that by our very profession made in baptism, we have renounced sin, and have pledged ourselves to live to God.

So many of us … – All who were baptized; that is, all professed Christians. As this renunciation of sin had been thus made by all who professed religion, so the objection could not have reference to Christianity in any manner.

Were baptized – The act of baptism denotes dedication to the service of him in whose name we are baptized. One of its designs is to dedicate or consecrate us to the service of Christ: Thus 1Co 10:2, the Israelites are said to have been baptized unto Moses in the cloud and in the sea; that is, they became consecrated, or dedicated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by baptism to the service of Christ; and that to sin is therefore a violation of the very nature of our Christian profession.

Into – eis. This is the word which is used in Mat 28:19, Teach all nations, baptizing them into eis the name of the Father, etc. It means, being baptized unto his service; receiving him as the Saviour and guide, devoting all unto him and his cause.

Were baptized unto his death – We were baptized with special reference to his death. Our baptism had a strong resemblance to his death. By that he became insensible to the things of the world; by baptism we in like manner become dead to sin. Further, we are baptized with particular reference to the design of his death, the great leading feature and purpose of his work. That was, to expiate sin; to free people from its power; to make them pure. We have professed our devotion to the same cause; and have solemnly consecrated ourselves to the same design – to put a period to the dominion of iniquity.

Fuente: Albert Barnes’ Notes on the Bible

Rom 6:3-4

Know ye not that as many as were baptised into Jesus Christ were baptised into His death?

Christian baptism

I. What it is–

1. A sign of grace.

2. A mystery of faith.

3. A seal of the covenant.

II. What it requires. The death of the old man.

III. What it is intended to secure.

spiritual and eternal life. (J. Lyth, D. D.)

Christian baptism

I. Its significance and nature.–

1. It was no novelty. Pious lustrations had been practised for ages among the Hindoos, Egyptians, Greeks, and Romans. The Jews also, in addition to the legal ablutions, baptised proselytes. John practised the same ceremony. And when Christ adopted this ordinance, it must have been with the same general significance, viz., initiation into a new mode of life. The past was to be renounced and forgotten, and a new, higher and holier career entered upon. Hence baptism was regarded among the philosophers and Rabbis as a new birth: not that it produced any real change of heart, but was a solemn and public separation from a former course of life, and a new start on a more hallowed career. Now, this is exactly the idea of baptism in the New Testament. It is like a Rubicon crossed: or a river which divides two continents occupied by hostile nations.

2. Such being the general idea of baptism, what is its specific meaning in the Christian system? Christian baptism generally is baptism into Christ. Just as one may be baptised into Hindooism, Judaism, or Mahometanism, so may a man be baptised into Christianity, or Christ. But Paul describes it as baptism into Christs death: and here we shall see how essentially it differs from baptism into any other form of religion. To be baptised into Moses or Mahomet would not signify to be baptised into his death, but only the acknowledgment of their authority. Baptism into Christs death is expressed four times, and by as many different phrases, in this passage.

(1) Baptised into His death. We think of the death of Christ as the central and most momentous event of His mediatorial mission. He was put to death by wicked men, the representatives of the world in its depraved condition; but He also died in the sinners stead, and for sin, that He might condemn and cancel it, and deliver His people from its curse. By it, therefore, we express our acquiescence in that death, both as a protest against the wickedness of the world, and as an atoning sacrifice for human sin. If so, we are expected to be dead to the world which slew Him; and to the sins for which He died.

(2) Buried with Him by baptism. The interment of Christ gave conclusive evidence of the reality of His death. The world had done with Him, and He with it. To denote therefore the absoluteness of our death in Christ, we are said to be buried with Him–as a man who is completely done with this life is said to be dead and buried.

(3) Planted together in the likeness of His death. The idea is that of growing together into one, as a new branch grafted into an old stock. Our death is entirely owing to the death of Christ; yet it is only in the likeness of His death that we die. There are points of difference as well as of resemblance. He died for sin, we die to sin; He died vicariously, we for ourselves. His death was to cover the guilt of sin; ours is to escape from its pollution and power; His death was physical, ours spiritual.

(4) Our old man is crucified, that the body of sin might be destroyed. By the old man we understand our unrenewed moral disposition (Eph 4:22-23); by body of sin, the fact that our lower animal nature is the great occasion and instrument of sin. Jesus died a death of slow, lingering torment and ignominy. And our death to sin is one of corresponding painfulness, difficulty, and seeming dishonour. So Paul, in the Galatians, twice declares that he is crucified with Christ (Gal 2:20; Gal 6:14). Indeed the whole idea of this passage is repeated in several others (see Col 2:11-13; 1Pe 3:18-22; 1Pe 4:1-6). How the world scoffs at a man who gives up his sins!

II. The subsequent state of the baptised as dead to sin. Now we are said to be dead to anything when we have ceased to be under its influence, and have become indifferent to it. Thus many a passion of human love or hate dies away, and the heart is perfectly unmoved by the presence of its once exciting object. Or a man utterly alters his studies and pursuits, and becomes callous to speculations or adventures which once had fired him with uncontrollable ambition. In like manner a converted man is dead to his former life of sin. He is a new creature in Christ Jesus. Old things have passed away, and all things have become new (2Co 5:17).

1. He is indifferent to its pleasures (Gal 5:19-26).

2. He has renounced its principles and practices.

3. These things he has been enabled to do. Dead to sin, he is emancipated from its bondage. He is raised up from the death of sin, as Christ from the grave, by the glorious power of the Father, and so, filled with the Spirit, he is able to walk in newness of life.

Christian baptism

I. The moral significance of our baptism into Christ–our baptism into His death.

1. The forms of expression are elliptical. For just as Christ gave commandment to baptise into the name of the Father, etc., the meaning was that they were to be baptised into the faith and for the service of the Triune God; so here, to be baptised into Christ and His death is to be baptised into the faith of Christ crucified.

2. Regarded from its human side baptism is an act by which a man makes open profession of faith in Christ as his Saviour and Lord; an act in which he makes full renunciation of self and sin, and unites himself to the Church (1Co 12:12, etc.). It does not, however, constitute its subject a really living member; it is but a material act which cannot possibly of itself have any moral effect. Thus, though Simon bad been baptised, he had neither part nor lot in the Christian salvation. But the faith of which baptism is the profession does bring its possessor into living fellowship with Christ.

3. This faith is in Christs death, and really brings its possessor into union with Christ. Hence by our baptism into Christs death, we were buried with Him. It is very commonly supposed that there is here a reference to immersion: but the apostle does not say that we were buried in baptism, but that we were buried together with Christ by means of the baptism into His death. That is to say, if we have that faith of which baptism is the open profession, then are we brought into such legal and effective union with Christ as that we are treated by God as though we had been crucified when Christ was crucified, and buried when He was buried.

4. But there is yet a further moral significance in this act of faith, viz., a confession that the believer himself, because of his sins, deserves to die; that but for the death of his Divine Substitute he must himself have died; that he hates and renounces those sins which thus imperilled his own soul and caused such agony to his Redeemer; and that he thankfully and with all his heart avails himself of this provision of salvation from sin. It is not consistent with our profession of faith that we should continue in sin. For how shall we that died to sin, live any longer therein?

II. Its purpose–that like as Christ was raised, so we, being quickened together with Him, should walk in newness of life.

1. Though Jesus died, He does not continue dead. He died unto sin once. By that one death He satisfied the demand of the law, and having satisfied that demand, He could legally claim a complete justification from sin (verse 7). But, being so justified, death had no further dominion over Him. He was therefore raised on account of our justification by the glory of the Father, i.e., by His power, working out His will and purpose, according to the demands of His glory.

2. For the glory of the Father demanded the resurrection of His Son on two accounts.

(1) To clear Him from false accusations. The Jews condemned Him as a blasphemer, because that He had called God His own Father, making Himself equal with God. No doubt the Jews were right, if the claim had not been true. But it was true. And to prove its truth, and vindicate His Son, the glory of the Father raised Him from the dead.

(2) To attest the sufficiency of His atoning death. Not according to mans arrangement, but by the determinate counsel and foreknowledge of God, Jesus was delivered to death to expiate sin. It was declared that His death should effectually accomplish this purpose. But, in proof thereof, it was needful that He should rise again. For how could we have trusted in Him for salvation, and how could it have been consistent with the glory of the Father, if the sinless One had continued under the power of death after the demands of justice had been fully satisfied? Therefore the glory of the Father could not suffer that Holy One to see corruption.

3. But we are baptised into Christs death, and by that baptism buried with Him, in order that we also might participate His restored and glorious life. For, as in our Representative, so also in us these things of necessity go together, namely–

(1) Death to sin and burial in death;

(2) Justification from sin in consequence of that death; and–

(3) Restoration to holy and prevailing life. If in Christ we have not been made alive to God, then it is quite certain that we have not been justified in Christ.

4. Thus it comes to pass that, both by profession and by privilege, Christian men are bound to renounce a life of sin, and to live a life of holiness. That we may do this effectually, we have but to attend to two things; namely–

(1) To be indeed what we profess ourselves to be, believers in the saving work and power of Jesus; and–

(2) To do, with resolute courage, what we are bidden to do, even to yield ourselves to the service of God as those who are alive from the dead. Doing these things, we shall no longer continue in sin, but shall reign in life by One, Jesus Christ. (W. Tyson.)

Therefore we are buried with Him by baptism into death.—

Baptism–a burial

1. Paul does not say that all unbelievers and hypocrites, etc., who are baptized, are baptized into our Lords death. He intends such as come to it with their hearts in a right state.

2. Nor does he intend to say that those who were rightly baptized have all of them entered into the fulness of its spiritual meaning; for he asks, Know ye not? Some perhaps saw in it only a washing, but had never discerned the burial. I question if any of us yet know the fulness of the meaning of either of Christs ordinances. Baptism sets forth the death, burial, and resurrection of Christ, and our participation therein. Its teaching is two fold. Consider–

I. Our representative union with Christ as a truth to be believed. Baptism as a burial with Christ signifies–

1. Acceptance of the death and burial of Christ as being for us. We are not baptized into His example, or His life, but into His death. We hereby confess that all our salvation lies in that which we accept as having been incurred on our account.

2. An acknowledgment of our own death in Christ. My burial with Christ means not only that He died for me, but that I died in Him, so that my death with Him needs a burial with Him. Suppose that a man has actually died for a certain crime, and now, by some wonderful work of God, he has been made to live again. Will he commit that crime again? But you reply, We never did die so. But that which Christ did for you comes to, and the Lord looks upon it as, the same thing. You have died in Christs death, and now by grace you are brought up again into newness of life. Can you, after that, turn back to the accursed thing which God hates?

3. Burial with a view to rising. If you are one with Christ at all, you must be one with Him all through. Since I am one with Christ I am what Christ is: as He is a living Christ, I am a living spirit. So far the doctrine: is it not a precious one? Shall the members of a generous, gracious Head be covetous and grasping? Shall the members of a glorious, pure, and perfect Head be defiled with the lusts of the flesh and the follies of a vain life? If believers are indeed so identified with Christ that they are His fulness, should they not be holiness itself?

II. Our realised union with Christ as a matter of experience. There is–

1. Death–

(1) To the dominion of sin. If sin commands us we will not obey, for we are dead to its authority. Sin cannot reign over us, though it may assail us and work us harm.

(2) To the desire of any such power. The law in the members would fain urge to sin, but the life of the heart constrains to holiness.

(3) To the pursuits and aims of the sinning life. We are in the world, and have to live as other men do, carrying on our ordinary business; but all this is subordinate, and held in as with bit and bridle.

(4) To the guidance of sin. Our text must have had a very forcible meaning in Pauls time. An average Roman of that period was a man accustomed to the amphitheatre. Taught in such a school, he was cruel to the last degree, and ferocious in the indulgence of his passions. A depraved man was not regarded as being at all degraded; not only nobles and emperors, but the public teachers were impure. When those who were regarded as moral were corrupt, you may imagine what the immortal were. See here a Roman converted by the grace of God! What a change is in him! His neighbours say, You were not at the amphitheatre this morning. No, he says, I am totally dead to it. If you were to force me to be there, I must shut my eyes, for I could not look on murder committed in sport! The Christian did not resort to places of licentiousness; he was dead to such filthiness. The fashions of the age were such that Christians could not consent to them, and so they became dead to society.

2. Burial. This is–

(1) The seal of death, the certificate of decease. There have been instances of persons being buried alive, and I am afraid that the thing happens with sad frequency in baptism, but it is unnatural, and by no means the rule. But if I can say in very truth, I was buried with Christ thirty years ago, I must surely be dead.

(2) The displaying of death. When a funeral takes place, everybody knows of death. That is what baptism ought to be. The believers death to sin is at first a secret, but by an open confession he bids all men know that he is dead with Christ.

(3) The separateness of death. The dead man no longer remains in the house. A corpse is not welcome company. Such is the believer: he is poor company for worldlings, and they shun him as a damper upon their revelry.

(4) The settledness of death; for when a man is dead and buried you never expect to see him come home again. They tell me that spirits walk the earth; I have my doubts on the subject. In spiritual things, however, I am afraid that some are not so buried with Christ but that they walk a great deal among the tombs. The man in Christ cannot walk as a ghost, because he is alive somewhere else; he has received a new being, and therefore he cannot mutter and peep among the dead hypocrites around him.

3. Resurrection.

(1) This is a special work. All the dead are not raised, but our Lord Himself is the first fruits of them that slept. He is the First-begotten from among the dead. As to our soul and spirit, the resurrection has begun upon us, and will be complete as to our body at the appointed day.

(2) By Divine power. Christ is brought again from the dead by the glory of the Father. Why did it not say, by the power of the Father? Ah, glory is a grander word; for all the attributes of God are displayed here. There was the Lords faithfulness; for He had declared that His Holy One should not see corruption. His love. I am sure it was a delight to the heart of God to bring back life to the body of His dear Son. And so, when you and I are raised out of our death in sin, it is not merely Gods power, or Gods wisdom that is seen, it is the glory of the Father. If the tiniest spark of spiritual life has to be created by the glory of the Father, what will be the glory of that life when it comes into its full perfection, and we shall be like Christ, and see Him as He is!

(3) This resurrection life is–

(a) Entirely new. We are to walk in newness of life.

(b) Active. The Lord does not allow us to sit down contented with the mere fact that we live, nor allow us to spend our time in examining whether we are alive or no; but He gives us His battle to fight, His house to build, His farm to till, His children to nurse, and His sheep to feed.

(c) Unending. Christ being raised from the dead dieth no more.

(d) Not under the law or under sin. Christ came under the law when He was here, and He had our sin laid on Him, and therefore died; but after He rose again there was no sin laid on Him. In His resurrection both the sinner and the Surety are free. What had Christ to do after His rising? To bear any more sin? No, but just to live unto God. That is where you and I are. (C. H. Spurgeon.)

Buried alive

(Psa 31:12; Rom 8:6, and text):–The subject would perhaps suggest a terrible physical calamity, such as the closing of a coal pit upon toiling miners; or of an interment ere life was extinct. But there are other senses in which men are buried alive.

I. In an unfortunate sense. Men are often buried alive–

1. For the want of opportunities of mental development. How frequently we hear men say in certain spheres and conditions that they are buried alive! There is an amount of mental life in all men. But the development of that life requires certain external conditions and favourable opportunities. Sometimes, indeed, but rarely, we find men, through the force of genius, breaking through the most unfavourable circumstances; but the millions remain in the mental grave of thoughtlessness and ignorance. Englishmen have at last realised the magnitude of this calamity; the loss which it involves to commerce, literature, and moral influence.

2. Through the infirmities of age. Some, thirty or forty years ago, played prominent parts in the drama of public life; but where are they today? We are constantly reading of the death of an old Waterloo hero, or Trafalgar veteran, or distinguished statesman, or great scholar, who have not been heard of for years. This is a sad entombment, one that awaits us all if we live long enough.

3. Through the envy of their contemporaries. This was perhaps what David meant. Malice always wishes to murder, and to bury. Many a noble man in Church and State, who is too truthful to temporise, too independent to cringe, is kept in the background by envy. No invitation shall be given to him to take a prominent part in the movements of his party, no mention shall be made of his doings in the organs of their clique.

II. In a criminal sense (Rom 8:6). In the case of all unrenewed men, the soul, the conscience with all its Divine instincts and sympathies, is buried in the flesh, in the sense in which a slave is buried who has no liberty of action. Hence Paul speaks of it as carnally sold under sin. A man may be a merchant, artist, author; but, the inspiration of his business, the glow of his genius, the tinge and form of his thoughts, will be flesh rather than spirit. Nay, he may be a religionist, and that of the most orthodox stamp: but his creed and devotions will be after the law of a carnal commandment, and his Christ known only after the flesh.

III. In a virtuous sense. We are buried with Him by baptism unto death. Not the baptism of water, but of that holy fire that burns up all corrupt carnalties. What is buried here? Not the mental faculties, for these are quickened into action; not the conscience–no, this is brought out of its grave and put upon the throne. But the old man with its corruptions and lusts. Whilst this carnal I is buried, the moral I is quickened and raised. Nevertheless I live, yet not I, but Christ liveth in me. Now, this is a virtuous burying alive. It means being dead indeed unto sin, and alive unto righteousness. As you must bury the seed in the earth before you can have the living plant, so you must bury the carnal nature before you have spiritual life. (D. Thomas, D. D.)

Dead and buried with Christ

In the fourth century, when the Christian faith was preached in its power in Egypt, a young brother sought out the great Macarius. Father, said he, what is the meaning of being dead and buried with Christ? My son, answered Macarius, you remember our dear brother who died, and was buried a short time since? Go now to his grave, and tell him all the unkind things you ever heard of him, and that we are glad he is dead, and thankful to be rid of him, for he was such a worry to us, and caused so much discomfort in the Church. Go, my son, and say that, and hear what he will answer. The young man was surprised, and doubted whether he really understood; but Macarius only said, Do as I bid you, my son, and come and tell me what our departed brother says. The young man did as he was commanded, and returned. Well, and what did our brother say? asked Macarius. Say, father! he exclaimed; how could he say anything? He is dead. Go now again, my son, and repeat every kind and flattering thing you have ever heard of him; tell him how much we miss him; how great a saint he was; what noble work he did; how the whole Church depended upon him; and come again and tell me what he says. The young man began to see the lesson Macarius would teach him. He went again to the grave, and addressed many flattering things to the dead man, and then returned to Macarius. He answers nothing, father; he is dead and buried. You know now, my son, said the old father, what it is to be dead with Christ. Praise and blame equally are nothing to him who is really dead and buried with Christ.

That like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.–

Christs resurrection and ours for the glory of God

It glorifies His omnipotence. For if creation required omnipotence, so does the new creation. It glorifies His wisdom; for what wisdom is required to bring a clean thing out of an unclean! To reconcile sinful man to a holy God. It glorifies His justice; for how could God have forgiven us, except at the expense of His justice, had He not received atonement in the person of Jesus; and how could He have given us any comfort in that atonement, if He had not raised Jesus from the dead, and thus show us that the price of our redemption was fully paid, and we were set free? It glorifies His truth; for God had said that it should be so, and we had to wait for the fulfilment of His promise, and in the fulness of time Jesus came, died, and rose again. (Bp. Montagu Villiers.)

Resurrection life

1. The chapter connects the historical resurrection of Christ with the spiritual resurrection of the heart by the golden link of baptism.

2. We have to consider what is the newness of life in which we are to walk, or walk about, the metaphor referring to our ordinary walk in the beaten track of everyday life; for this is the newness of life which God loves–not the striking out of some novel path, but the old path trodden every day with new affections and new attainments. And may we not all say that there has been now quite enough of old, dull, religious duties, enough of worldly-mindedness, enough of things which have done nothing else but disappoint us, enough of things that die? And could there be a better season than this Easter for starting afresh upon the journey of life? Look at this life as new–

I. In the method of its formation.

1. There is a natural life which we all obtain from our father and mother. It carries an entail from Adam–a stream of corruption and a carnal-mindedness. But Jesus took manhood, and did His mediatorial work, that He might become, like another Adam, the root of another pedigree. Our entrance into the lineage takes place by an act of spiritual union to Christ.

2. Now see the processes of that life. When Christ died on the Cross our nature died in Him. And now Christ, being the Head, rising, draws up the body. First, in this present life, our souls begin to be drawn up to ascending desires, to nearer communion, to loftier enjoyments, to a more heavenly-mindedness. Afterwards, at the resurrection, by the same process, our bodies will be raised up.

II. In its own constitution. Gods way of making a new thing is not mans way. God uses up the old materials; but, by His using and moulding them, makes them new. Thus, the new heavens and the new earth will only make another heaven and earth formed out of the old materials. Or, take that expression, a new heart. God does not annihilate a mans original temperament–remove his old habits, and tempers, and feelings, and make another man with him; but He restrains, sanctifies, and elevates the mans primary character. The characteristic of his unconverted state is the characteristic of his converted condition; but new feelings have given new directions to old things; and new principles have given another development; and new grace has given new power: and so, though he is the new man, he is the old man still!

III. The new element thrown in to make a new man. Love. Of this command we read that it is old and new. St. John in a breath calls it both. Old, in the letter; new, in the spirit. Old, as an universal obligation; new, in the standard. Old, in the fact; new, in the motive. As I have loved you, that ye also love one another. (J. Vaughan, M. A.)

Christs resurrection and our newness of life

I. The resurrection of our Lord was attended with glory. It was glorious–

1. In itself the most marvellous occurrence in history.

2. In contrast with Christs humiliation.

3. In its effects. He was raised–

(1) For our justification.

(2) To secure our own resurrection.

(3) That through His life of intercession He might save them to the uttermost that come unto God by Him.

4. As to its cause, for it was a display of the glory or power of the Father. But it was more than a miracle of power, for all the attributes of God united their glory in it, love, wisdom, justice, and mercy. The veil which concealed the sacred presence was rent from top to bottom; and the glory of the Lord was seen in the resurrection of Christ from the dead.

5. Because of its sequel in reference to our Lord. Once hath He suffered, but it is once for all. His victory is final. And now, therefore, to the child of God death furnishes a couch of rest, and is no longer a dark and noisome prison cell. The body is sown in corruption, but it is raised in incorruption and immortality.

II. The parallel in our experience is also full of glory. Partakers of His death, we are also partakers of His resurrection. This body of ours will have its share in it in due time. The spirit has its resurrection even now; but we are waiting for the adoption, to wit, the redemption of our body.

1. It is a blessed thing that we should be made alive in Christ.

2. This quickening is a needful part of sanctification. Sanctification, in its operation upon our character, consists of three things. First, Jesus strikes at the heart of evil. His death makes us die to sin. After this we are buried with Christ, and of this burial baptism is the type and token. To complete our actual sanctification we receive heavenly quickening, for he that believeth in Him hath everlasting life.

3. Being thus quickened you are partakers of a new life. You are not like Lazarus, who had the same life restored to him. True, you have that same life about you. But your true life has come to you by your being born again from above. In this there is a striking display of the glory of God. It is one of the highest displays of Divine power.

4. Thus we have a preeminent security for future perfection. If He raised us up when we were dead in sin, will He not keep us alive now that we live unto Him? This life springeth up unto eternal life. You shall surely behold His face whose life is already within your breast.

III. The life is emphatically new. I expect to read, even so we also should be raised by the glory of the Father; but it is not so. It is in Pauls mind that we are raised together with Christ; but his thought has gone further, even to the activity which comes of life; and we read, that we also should walk in newness of life. As much as to say, I need not tell you that you have been quickened as Christ was; but since you have been made alive, you must show it by your walk and conduct. But he reminds us that this life has much newness about it. This new life is–

1. A life which we never before possessed–an exotic, a plant of another clime. It is not written, You hath He fostered, who had the germs of dormant life; but, You hath He quickened, who were dead in trespasses and sins. You had no life, you had nothing out of which life could come. Eternal life is the gift of God.

2. New in its principles. The old life at its very best only said, I must do right that I may win a reward. Now you are moved by gratitude, now you serve not as a servant, but as a child. It is your joy to obey out of love, and not from slavish fear.

3. Swayed by new motives. You live now to please God; aforetime you lived to please yourself, or to please your neighbours.

4. One which has new objects. You aim higher; yea, at the highest of all; for you live for Gods glory.

5. One of new emotions. Your fears, hopes, sorrows, and your joys are new.

6. One of new hopes; we have a hope of immortality; a hope so glorious, that it causes us to purify ourselves in preparation for its realisation.

7. One of new possessions. God has made us rich in faith. Instead of groaning that life is not worth having, we bless God for our being, because of our well-being in Christ. We have peace like a river, and a secret joy which no man taketh from us. We drink of a well which none can dry up; we have bread to eat that the world knows not of.

8. One by which we are brought into a new world. I often compare myself to a chick, which aforetime was imprisoned in the shell. In that condition I neither knew myself, nor aught that was about me, but was in a chaos, as one unborn. When the shell was broken, like a young bird I was weak and full of wonderment at the life into which I had come. That young life felt its wings and tried them a little. It moved with trembling footsteps, essaying a new walk. It saw things it never dreamed of.

IV. The walk which comes out of this life is new.

1. The new life that God gives us is exceedingly active. I have never read that we are to lie down and sleep in the newness of life. I greatly question whether you have new life if you do not walk.

2. This activity of life induces progress. If we are really quickened we shall march on, going from strength to strength.

3. This walk is to be in newness of life. I see a Christian man coming back from a place of question amusement. Did he go there in newness of life? The old man used to go in that direction. When a man has made a bargain which will not bear the light; is that done in newness of life? When an employer grinds down the workman; is that done in newness of life? Put off the old man. If Christ has quickened you, walk in newness of life.

4. This life should be one of joyful vivacity. A healthy Christian is one of the liveliest creatures on earth. Newness of life means a soul aglow with love to God, and therefore earnest, zealous, happy. Come, my soul, if Christ has raised thee from the dead, do not live after the fashion of the dark grave which thou hast quitted. Live a God-like life; let the divine in thee sit on the throne, and tread the animal beneath its feet. It is easier said than done, cries one. That depends upon the life within. Life is full of power. I have seen an iron bar bent by the growth of a tree. Have you never heard of great paving stones being lifted by fungi, which had pushed up beneath them? If you choose to contract your souls by a sort of spiritual tight lacing, or if you choose to bend yourselves down in a sorrow which never looks up, you may hinder your life and its walk; but give your life full scope, and what a walk you may have! Conclusion: I have seen boys bathing in a river in the morning. One of them has just dipped his toes in the water, and he cries out, as he shivers, Oh, its so cold! Another has gone in up to his ankles, and he also declares that it is fearfully chilly. But see! another runs to the bank and takes a header. He rises all in a glow. You Christian people are paddling about in the shallows of religion, and just dipping your toes into it. Oh, that you would plunge into the river of life! How it would brace you! What tone it would give you! In for it. Be a Christian, out and out. (C. H. Spurgeon.)

Newness of life

When the gospel was first preached, its novelty must have impressed both Jew and Gentile. Not only was the Christian doctrine something fresh in the history of human thought; the Christian morality was something new in the sphere of the individual and social existence of mankind. The novelty may not strike us as it struck the men of the first century, but still Christianity summons all men to newness of life. The new life–

I. Commences with a new birth. Every human life has a beginning, so with the spiritual life; there is what is called regeneration, in which the birth of the body is followed by that of the soul.

II. Is quickened by a new power. Mysterious even to the present men of science is the secret of vitality. We can only account for the new and spiritual life of Christianity by accepting the doctrine that the Holy Spirit takes possession of the nature, vivifying it with a celestial vitality and energy.

III. Is inspired by a new principle. What is it which distinguishes the life of the Christian from that of the worldly, unspiritual man? It is the prevalence and power of Divine love in his nature.

IV. Is perfected in an ever new immortality. The life of the body perishes; but the life of the Christian is renewed day by day; age and infirmity have no power over it; even death fails to destroy it; in fact, its fairest blossom and its richest fruit appear only beneath celestial influences, and when the Omnipotent makes all things new. (Family Churchman.)

Newness of life

1. We are called upon this Easter morning to contemplate the master miracle of Divine love as set against and triumphing over the masterpiece of Satans malignity. As death must be regarded as the supreme development of evil, so resurrection must be regarded as the highest triumph of good. Now not only does God triumph over death, but He actually employs the enemy to produce this greater benefit.

2. The question of Nicodemus is a natural one. He might well conclude, I must of necessity carry my old self along with me to the grave. Not so, Ye must be born again. But what form of birth is there for the man grown old in habits of sin? The great discovery was not made until from the womb of death there arose the newborn man, the first-begotten of the dead, the first born of many brethren! and from that time forward it became possible for the sinner to be severed from the incubus of the past, and to rise into newness of life in virtue of his union with Christ.

3. Now, observe the difference between Gods way of dealing with fallen man, and ours. Nicodemus objects, How can a man be born when he is old, etc. A moments reflection will show us that the change in itself is exceedingly desirable. But all that we can suggest is to patch up the old creature; but a thing seldom looks well after it is mended, and it becomes less and less serviceable the more frequently it is mended; and the fact of its being patched indicates that it is nearly worn out, and will soon be laid aside. But a man with a new garment makes a fresh start. Now God does not mend–He recreates, and He presses death into the service, and through that we rise to newness of life, in which we are able to stand free from sin.

4. As we go into the country at this springtime, and gaze on the opening leaves and flowers, the newness of everything powerfully impresses us. God might have restored nature by a process of repair; but no! until the withered dead leaf is swept away into the tomb of corruption the new leaf does not unfold itself; but as soon as the old is dead and buried there arises a newness of life. How like the work of God! The most skilful artist who endeavours to imitate nature cannot reproduce natures freshness. So there are many imitations of religion, but they are all devoid of that virgin freshness which is only produced by the touch of the Life-giver.

5. As the Lord teaches us this lesson in nature, so He enforces it by the striking symbolism of one of the sacraments. Baptism is not a mere washing; it is a burial and a resurrection. Not that the mere outward observance of the ordinance can ever produce this; there must be faith in the operation of God. When I have this whether it takes place at the moment of baptism, or after, or before, makes no difference. The point is this, that when my faith lays hold on the operation of God, manifested in the resurrection of Christ, and which is symbolised in baptism, then that ordinance in itself is a pledge that the reality of the blessing which the ordinance typifies is actually mine.

6. With these thoughts in our minds, I want you to observe that Paul says that we are buried and raised up again with a definite object, viz., the walk in newness of life. You cannot walk inn place if you do not reach that place; and I cannot walk in newness of life without having first of all been introduced into a condition of newness of life. As ye have therefore received Christ Jesus the Lord, even so walk in Him. And now what are the distinguishing characteristics of this newness of life?

I. The newness of relationship to God. In the old life we felt there was something wrong between God and us; we desired that that something should be set right, and we hoped gradually to win His approval by a life of consistency. Some of us laboured very hard, and yet the end was disappointment. How was all this to be changed, and every barrier to confidence and love swept away? Not by patching ourselves up. We saw ourselves, represented by Christ, as enduring the penalty of the law; and were content to reckon ourselves as crucified with Christ; but he that is dead is justified from sin, and so we found that there was now no further condemnation for us who are in Christ Jesus. From the grave we rose into newness of life, and our first experience was the discovery that God was a reconciled Father.

II. Newness of power. Faith introduced me into this blessed condition; faith is to be the law of my experience in it. There is a power now working within me; the power of God, whose mighty Spirit has taken possession of me, and is working out His purposes within me. Electricians tell us that our nervous system is so constituted that under the force of electricity we can perform prodigies of strength and endurance which would be impossible under ordinary circumstances. We will suppose this book to contain a weight of several pounds. I hold it out at arms length. Presently the sense of fatigue comes insupportable, and my arm must fall to my side; but turn on a current of electricity to the outstretched arm, and I am able to sustain the weight indefinitely, without any such sense of fatigue. Where does my part in the matter lie?–not in struggling to force my arm to do what it is too weak to do, but in yielding my member to the power which can enable it to accomplish what is otherwise impossible. I have to see to it that no non-conductor breaks the invisible stream of power; and that is just what I have to see to in my spiritual experience. Am I in full connection with Divine Omnipotence? I can do all things through Christ that strengtheneth me. Now do you not see the difference between going about the work of life flurried with anxiety and weighted with care, now straining every nerve in an agony of effort, and now, weary and discouraged, sinking into lethargy, and the quiet, happy confidence of him who is walking in newness of life, assured that, whatever may arise, the new life within him is equal to any and every emergency.

III. Newness of character. I meet with a great many who do not seem to expect this. How many of us are there who have so very much of the old self about us that even our fellow Christians cannot help being distressed and pained at it? Are we walking in newness of life? Are the old features passing away?–have they passed away? You who were naturally uncontrolled, are your natural passions well in hand?–not in your hand–in Christs hand? You who were ready to say a bitter word without thinking how much pain it might give, who rather plumed yourself on being blunt even to rudeness, is the beauty of the Lord our God beginning to rest upon you? You, whose gifts of conversation were apt to degenerate into idle gossip, have you learned to keep the little member in its place? Are you doing all to the glory of God? What manner of man are we? We are children of the resurrection. When we get down to the exchange, to the workshop, do we forget that? The glorious beauty of the Lord our God is for us; His freshness, purity, the very bloom of newness of life, is ours. Shake yourself loose of every encumbrance, turn your back on every defilement, give yourself over like clay to the hand of the Potter, that He may stamp upon you the fulness of His own resurrection glory, that we, beholding as in a mirror the glories of the Lord, may be changed from glory unto glory as by the Spirit of God. (W. Hay Aitken, M. A.)

Newness of life

I. Its connection with Christs resurrection. Like as–

1. Material things may be compared to material and spiritual to spiritual; but is not this comparison of a moral revelation to a physical transaction arbitrary and fanciful? The answer is that the source and motive power of the two are the same. The manner and proportion of the Divine action at the tomb of Christ, when they are addressed to sense, enable us to trace and measure them in the mystery of the souls life when they are addressed to spirit.

2. Something of the same kind may be observed in the case of the human mind. A mind capable of writing a great poem or history, and of governing at the same time a great country, is not to be met with every day. But when we do find the two things combined it is reasonable to compare the book with the policy of the king or statesman, on the ground that both are products of a single mind; and it is further reasonable to expect certain qualities common to the two forms of work. This is Pauls position; Christs resurrection and the souls regeneration are works of one powerful, wise, and loving will.

3. Nature can no more give us newness of life than a corpse can raise itself. Prudence, advancing years, the tone of society, family influences, may remodel our habits, but Divine grace alone can raise us from the death of sin to the life of righteousness. Reflect on that terrible reality–spiritual death. The body is in the full flush of its powers, the mind is engaged with a thousand truths, but neither boisterous spirits nor intellectual fire can galvanize the spirit into life. The spiritual senses do not act–the eyes, ears, mouth, of the soul are closed. Its hands and feet are bandaged with the grave clothes of selfish habit. It cannot rise, and must lie on in its darkness, and the putrefaction of its spiritual tomb. And a great stone has been rolled to the door–the dead weight of corrupt and irreligious opinion which bars out the light and air of heaven and makes the prison house secure. How is such an encumbrance to be thrown off? Even if angels should roll away the stone, how can life be restored, unless He who is its Lord and Giver shall flash into this dead spirit His own quickening power?

II. The characteristics common to both.

1. Reality.

(1) Christ really died. The piercing of His side proves this; and being truly dead He really rose.

(a) Some say only in the heart of His disciples. But supposing such a process of imagination to have taken place in the case of two or three, is it reasonable to suppose that it could have occurred simultaneously to many.

(b) Nor was it a phantom that rose. Had that been the case it would surely have been found out, by the women, by Peter, by the eleven to whom He said, A spirit hath not flesh and bones as ye see Me have, and by Thomas. Undoubtedly His risen body had added qualities of subtlety and glory; but these did not destroy its reality. It had been sown in dishonour; it was raised in glory, etc.

(2) So the souls newness of life must be, before everything, real.

(a) What avails it to be risen in imagination and in the good opinion of others, if having a name that we live while yet we are dead? Is it well for a dead soul to be periodically galvanised by unmerited flattery into awkward mimicries of the language and action of Christian life?

(b) What is the value of the mere ghost of a moral renewal; of prayers without heart, actions without religious principle, religious language in advance of conviction and feeling? Ah, the phantoms of a renewed life stalk through the world and the Church–picturesque in the distance, and like waxwork figures hard to distinguish from the living. There is the phantom life–

(i) Of imagination when a lively fancy has thrown around religion the charm of an intense interest without touching religious principle.
(ii) Of strong physical feeling where occasional bursts of religious passion are mistaken for discipline and surrender of the will.
(iii) Of sheer good nature, when however much is done, it is done without inward reference to God and His law.
(iv) Of good taste, where it is simply taken for granted that certain religious properties belong to a particular social position–phantoms each and all; for they melt into thin air under the harder stress of service or sorrow. They may not safely challenge the Handle Me of the risen Jesus. So then the first lesson is genuineness. Feel more deeply than you talk–act as you feel in your best moments.

2. Durability.

(1) Jesus did not rise that, like Lazarus, He might die again. I am alive for evermore. Death hath no more dominion over Him. His triumphant life could not be exchanged again for a life of sin and suffering.

(2) So should it be with the Christian. His, too, should be a resurrection once for all. I say should be, for Gods grace does not put force upon us. The Christian must reckon himself to be dead indeed unto sin, etc. And if this seems hard to flesh and blood the Christian will remember that he has forces at his command equal to cope with them. If the risen Christ be in us the body is dead because of sin, etc. Once risen with Christ we need die no more. God will certainly be true, and we have but to cling to Him and keep a tight hand upon ourselves. Nothing from without can avail to destroy our life if it be not seconded from within. Louis XIV went year by year through his Lenten and Easter duties and then fell back into debauchery–a hideous libel on the teaching of Christs resurrection. And yet what if we with slighter temptations repeat his experiences?

3. Secrecy.

(1) Much of Christs risen life was hidden from the eyes of men. His visible presence after His resurrection was the exception rather than the rule; and by this the disciples were gradually trained for their future. It was a gentle passage from the days of Christs ministry to the days of that invisible presence which was to last to the end of time. But who can doubt what the risen Christ was doing? He needed not strength as we need it, but communion with the Father was His one glory and joy.

(2) Who can fail to see here a lesson and a law for Christian life? Much and the more important side of it must be hidden. No doubt our business, families, etc., have their claims; but where there is a will there is a way, and time must be made for prayer, self-questioning, etc. Alas for souls who shrink from solitude and secret communion with God. Does not the forest tree, while flinging its trunk and branches high towards the heavens, strike its roots for safety and nourishment ever deeper into the soil beneath? (Canon Liddon.)

The several degrees of personal religion

Progress in the new life, commenced at the time of the second birth, is more desirable than success in business, or growth from infancy to manhood. It is in this text urged as a duty, and proposed as a favour, in consideration of the resurrection of our Redeemer from the dead.

I. I explain the words of my text. The Apostle Paul, who experienced in his own progressive attainments the influence of Christs resurrection, holds it up to the view of the believing Romans as the reason and the means of their walking forward in newness of life. Walking indicates not only vital action, but also progress from one place to another. That walking in newness of life which is urged in the text, in consideration of the resurrection of our Lord, must of course signify both the exercise of the Christian life in all its parts and relations and our progressive improvement in piety.

II. I describe, from the Scriptures, the several distinct degrees of personal attainment in true religion.

1. The state of mind which exists in the earliest stage of true religion is characterised by anxiety to escape from evil and enjoy salvation. The anxiety of the young believer must be distinguished from that of unconverted minds. This is easy in theory, but difficult in practice. When we act, it is with imperfect instruments; with faculties corrupted by sin and disordered by our passions. It is the Spirit, however, that helps our infirmities. The Christian is anxious to be delivered from sin; the unrenewed man cares only for its consequences. The anxiety of the believer if from the Holy Spirit, is exercised with a spiritual discernment of the covenant of grace, and is influenced by an ardent desire to enjoy righteousness, and holiness, and happiness in Christ; the anxiety of the unconverted is a blind, unholy passion, pungent indeed, but indefinite, and equivocal in respect to all these objects.

2. The state of mind enjoyed by the Christian in the second grade of spiritual attainments is characterised by admiration of Jesus Christ and the salvation which He administers. Great power, magnanimity, and condescension are in their own nature admirable: infinite perfection is an object of the admiration of all intelligent creatures; and, in a certain sense, the Divine excellency is admired by the unregenerate. Christians, too, from the very commencement of their new life, and throughout every stage of their progress, feel an admiration for God in Christ: nor does it cease in heaven; but in this stage, after having ascertained their own interest in the grace of God, it becomes the most prominent part of their character. They admire the dignity of the mediatory Person, God manifested in the flesh: the attributes and, especially, the love of God in Him; the wisdom of the plan devised for our redemption through a covenant ordered in all things and sure; and His fitness in everything to our condition, in whom it pleased the Father that all fulness should dwell. They admire the tenderness of His compassion, the fortitude displayed in His sufferings, the gracious Spirit which rests upon Him, and which He liberally communicates, grace for grace, from His own fulness to our wants. They admire the place on high, where He is enthroned in light, and into which they have now themselves a sure hope of admission.

3. The third period of Christian progress is characterised by a thirst for religious knowledge. In every art or science, the period most favourable to the ardent pursuit of knowledge is immediately after the habits and the language peculiar to it, and at first strange, have become familiar and easy; after a high admiration of the objects of study is felt by the learner; and before the actual business of life demands his chief attention. There is a similar period in the religious life of man. The knowledge of Divine things, always desirable and useful, is pursued with peculiar ardour so soon as we have attained to that patient admiration of its glorious objects which accompanies the full assurance of hope. Then the speculative powers of the mind, enlightened by the Holy Ghost, search for knowledge, and procure it on account of its own intrinsic worth.

4. The fourth period of Christian progress is characterised by public spirit in promoting the interests of the Church. A benevolent disposition towards mankind, and a special regard for the godly, are coeval with the Christian life; and wheresoever these exist, there will also be some exertions for promoting the good of the house of the Lord: but it requires great progress in the new life before anyone is characterised by self-denial in the Churchs service similar to that of Moses, who chose affliction with the people of God; by an enlightened ardour in the work of righteousness, like Elijah the prophet; and by such disinterestedness as was practised by Paul the apostle. This is not a blind devotion to the interests of party, but a spirit of magnanimity and liberality, fostered and directed by the Word of God.

5. The fifth degree of progress in personal piety is characterised by heavenly-mindedness.

6. The highest rank in personal godliness on earth is attained by those who willingly suffer for Christs sake. Voluntary martyrdom for any cause is an evidence of personal resolution and sincerity–the highest which man can give of his attachment to the cause he has espoused. And it is easy to show that the disciple who willingly carries the cross, for which he is misrepresented and maligned by his contemporaries, rises far superior in heroism to the patriot soldier who, encouraged by the honours of a military life, and cheered by the voice of applause loudly raised by his country, exposes himself to danger and to death. Reason, as well as Divine revelation, of course, justifies the Christian in sacrificing cheerfully the honours and comforts of this life, and even life itself, when they come in competition with the honour which cometh from God and with the never-ending enjoyments of the heavenly life. The duty and the reward of such a sacrifice are sufficiently obvious: Whosoever shall lose his life for My sake and the gospels, the same shall save it; but the disposition of mind to perform the duty in view of the high reward is a rare attainment in grace. The Lord Himself will, however, bestow it according to His good pleasure, in those extraordinary times of trial which call for it, upon them whom the King delighteth to honour. (A. McLeod, D. D.)

Freshness of being

1. In everything which is really of God there is a singular freshness; it is always like that tree of life, which bare twelve manner of fruits, and yielded her fruit every month; there is a continual novelty. And yet some people speak of the sameness of a religious life.

2. Through a new spirit, endowed with a new heart, by a new and living way, in obedience to a new commandment, with mercies new to us every morning, carrying a new name, we travel to a new heaven and a new earth, where we shall sing a new song forever and ever. Well might Christ say, Behold I make all things new.

3. If there be a time when we ought specially to study newness, surely it is now in this springtime, when the resurrection of Christ is telling us of risen beings coming forth to new affections, and higher enterprises. Therefore let us study newness.

4. For who has not a great deal which he would get rid of? Old levels of thought, old appetites, clingings, selfishnesses, prejudices, sins! And may we not be thankful that we have to do with a religion which is always giving grace through new opportunities, for new actions, whose very essence is a daily renovation, and whose keynote all along is resurrection?

I. What is newness?

1. It is better than creation. Beautiful as must have been the Holy Child, as He lay a babe at Bethlehem, the same form, risen from the tomb, was lovelier. The heavens and the earth of innocence were fair. But the new heavens and the new earth which are to be, shall exceed the glories of Eden.

2. The good that comes out of evil is better than the good which has never been soiled. The old goes to make the new. The old passions, the old bias, the old elements of the natural man, go to make the strength, the elevation of the new creation, the same, yet not the same.

II. Let us trace where the newness lies.

1. There is set a new motive, God loves me. How can I show Him that I do indeed love Him who has been so exceedingly kind to me?

2. Bars and fetters have been falling off from that mans soul, and he feels a new principle. He is emancipated from a long, dark bondage. And he goes forth into the old world, its scenes are just the same, but a new sunshine lies upon everything, it is the medium of his newborn peace, it is a smile of God. And oh! how changed that world looks to him.

3. And so his standard is always rising. He leaves the past attainments behind, as nothing to the heights which are opening before him. He has ever a new ambition, therefore he enterprises new works for God. And all the while, Christ reveals Himself to him with ever-increasing clearness. Some new view of some old truth, some yet untasted sense of his own pardon, is always breaking upon his wondering mind. (J. Vaughan, M. A.)

Christianity the renewal of the race

1. Christianity has become to us such an everyday and old thing, so different from the amazing, respiring miracle which once it was, that we fail to realise how Divine a revolution it was intended to effect. Yet Christ and His apostles tried to impress upon us that the gospel was not a slightly improved Judaism, not a mere scheme to produce the average morality of men, but a vast reversal of the past, a fresh beginning for the future. May we know what this new teaching is? cried the votaries of obsolete philosophics on Mars Hill. The writer to the Hebrews describes Christ as a new and living way to God. St. Paul describes conversion as putting off the old man, with his affections and lusts, and putting on the new man, and says: If any man be in Christ, he is a new creature; old things are passed away, behold they are come new. And St. Peter speaks of a new heaven and a new earth wherein dwelleth righteousness. And St. John in the Apocalypse talks of a new name and a new song, and a new Jerusalem descending out of heaven from God, and He that sitteth on the throne said: Behold, I make all things new. Life from the dead–newness of life–that was the conception which the apostles and evangelists had formed of Christianity.

2. It was not that any ostensible change had taken place in the world around them. Men married, and gave in marriage, and sinned, and suffered, and lied, as before. Heathenism hardly deigned to cast one single glance upon Christianity, or, if so, simply scorned it as an insane enthusiasm or hated it as an execrable superstition. And that despised handful of artisans and fishermen was right, and the world, with all its powers, and splendours, was wrong. Not with the diadem, and the purple, the wisdom of Greece, the venerable institutions of Jerusalem, were the truth, and the force, and the glory of the future. With them was the ebbing, with these was the flowing tide. The peopled walls of the amphitheatre broke into yells of sanguinary exultation when the tiger sprang upon some aged martyr; but the hope and the meaning of all human life were with him, and not with them.

3. Yes, the cynic will coldly answer, the world goes mad at times, and this was one of the worlds strange delusions; but we have changed all that. Now we have come to the time when every little nobody can pose in the attitude of immense superiority to the ignorant superstition of Christians. First comes the materialist, who thinks himself great because he cannot believe in anything which he cannot grasp with both hands. Why should I accept, he asks, anything which I cannot verify? But he forgets to ask whether for the truths which he rejects there can be any verifying faculty but that spiritual faculty of which he denies the very existence. When we are assured by the materialist that man is but an animal, that he is a chance product of evolution; that what he takes for his thoughts are only a chemical change of the molecules in the grey substance of his brain–at everything of this kind Christians can only smile, not in anger, but in deep sorrow. If a man resolutely closes his eyes we cannot greatly respect his asseveration that there is no sun in heaven; if a man declares that there is no God, are we astonished if he has purposely atrophied within himself the faculty by which alone we are able to believe that God is? Christianity has less than nothing to dread from this dry and dusty system which supremely fails to account for the human consciousness and the moral nature, and which offers to mens unquenchable spiritual yearnings nothing but a chaos of brute forces blindly evolving order out of mazy dream. But next we have the pessimist telling us, with a bitter sneer, that, after all, our Christianity has hopelessly failed. It is one of the notes of condemnation of these moral systems that they all, unlike Christianity, despair of man. Pessimism tells us by the voice of Schopenhauer that the human race always tends from bad to worse, and that there is no prospect for it but ever-deepening confusion and wretchedness. It asserts with Von Hartmann that existence is unspeakably wretched, and society will ever grow worse; and with Carlyle, More dreary, barren, base, and ugly seem to me all the aspects of this poor, diminishing, quack world, doomed to a death which one can only wish to be speedy.

4. To all such slanders and caricatures of humanity Faith gives her unwavering answer. To the materialist she opposes her unalterable conviction that the worlds were made by the Word of God, and that He is the Governor among the nations. To the pessimist she answers that though the road trodden by the long procession of humanity seems often to be rough and devious, and often even to sweep down into the valley of the shadow of death, it is yet a road which does not plunge into the abyss, but is ever leading us nearer to our God.

5. But Faith can appeal not only to intuition, but to reason, to experience, and to history. Admitting that change does not always or necessarily imply advance, she can yet show that even amid the most vehement moral earthquakes of history mankind has still ever found in Christianity the secret of rejuvenescence and of victory. Humanity may sometimes advance over ruins, but humanity advances still. The Church tamed the barbarians and silenced the scoffers; upon the disencumbered debris of past superstition she rebuilt the fairer and firmer fabric of her reformed faith; and now whatever ruins may ensue, we feel secure that God will once again, as ever heretofore, lay the stones of His Church with fair colours, and her foundations with sapphires, and that her walls should be salvation and her gates brass.

6. But after so many splendid victories, when it has undoubtedly blessed the world, how is it that men allow themselves so easily to speak slightingly and scornfully of Christianity as they do? I answer, it is our fault. A man must be ignorant indeed if he does not know how Christianity changed the life and character of the whole civilised pagan world. What need have I to tell you how it rescued the gladiator, how it emancipated the slave, how it elevated womanhood, how it flung over childhood the aegis of its protection, how it converted the wild, fierce tribes from the icy steppes and broad rivers of the North, how it built from the shattered fragments of the Roman empire a new created world, how it saved learning, how it baptized and recreated art, how it inspired music, how it placed the poor and the sick under the angel wings of mercy, and entrusted to the two great archangels of reason and conscience the guidance of the young? And is not Christianity exactly what it ever was? Is her force spent? Where is the Lord God of Elijah? Is His hand shortened that it cannot save, or His ears heavy that they cannot hear? God is where and what He was. It is not the I am that I am who has changed, but it is we who are dead, faithless, hollow and false. The new life of the gospel is as full of fire as it ever was; but because we have never truly felt and tested it we work no miracles, we cast out no devils, we subdue no kingdoms. God never does for man the work which He has assigned to man himself to do. It is of no use for us to say, Well, God will mend all. We must help Him. A handful of peasants, beaten, imprisoned, treated as the offscouring of all things, faced pagan Rome in the plenitude of her despotism, made whole armies drop their weapons before their defenceless feet. If they, with so little, did so much, how is it that we, with so much, do so little? Of what use is it for us to cry, Awake, O arm of the Lord? It is we who must awake. If Christianity does not prosper, it is only because the vast majority of us are Christians in name alone. We no longer feel that newness of life; we multiply organisations, but we enkindle no enthusiasm: we posture, and pray, and boast, and babble, and rail at one another, and Christ stands far away; we give a guinea to a missionary society, and think that we have discharged all our responsibilities to the heathen world. Thus our Christianity is smitten with vulgarity; it is commonplace, tamed out of its heroic faith and its splendid passion. If in one single congregation the fire of God burst forth again in every heart as in some of those congregations of the early Christians–yea, if there were but one man here and there capable of a God-like and absolute self-sacrifice–how would such a man flash the vivid thrill of nobleness into ten thousand hearts; how would life move again among the dry bones of the valley of vision! To very few in the long generations is it given to achieve a mighty work like this; but to every one of us it is given to help it forward and to carry it on. Every one of us can at least catch some faint and feeble and twinkling spark from that unemptiable fountain of eternal light. (Archdn. Farrar.)

The new life in the nation and the fatally

1. The prophets were interested not only in their own nation, but in the world around them. Christianity always suffers when it is dwarfed into individualism, or when it is made simply selfishness expanded to infinity. If Christianity was meant to be a new life in the world, it surely ought to exercise a profound influence upon every nation. But can we honestly say that in any lofty sense even those kingdoms which call themselves Christian have become the kingdoms of our God and of His Christ?

2. The earliest of the prophets is Amos, and he begins his book by looking at the seven neighbouring nations, each of which he is compelled to condemn, and then turning to his own. The voice of prophecy has long dwindled down into smooth generalities; but suppose one true prophet were living, and were to turn his gaze upon the nations of Europe, would he be content to indulge in the song of Peace on earth? Strange peace, when there are in Europe upwards of thirteen millions of men under arms. Look at the relations of European nations. The Kaffir, the Hindu, the Australian, etc., have not the footsteps of our race among them been dyed in blood? Two crimes fling their lurid light over every land. There is the crime of the man stealer, which makes whole regions of Africa red with human blood; and the yet more ruinous crime of selling to the natives a filthy poison christened gin or rum. We, the Pharisees of the world, in the name of Free Trade, are inoculating the world with a virus of a deadly pestilence. It is greed which prevents Germany and England and America from combining at once as righteous and noble nations ought to do, to prevent this decimation of the Dark Continent.

3. If Amos were alive in these days would he not cry, Thus saith the Lord, For three transgressions of Russia, and for four, I will not turn away the punishment thereof, because her Church is torpid, and her upper classes unbelieving. For three transgressions of Germany, and for four, will I not turn away the punishment thereof, because she has the spirit of militarism, and is grasping and insolent. For three transgressions of France, and for four, I will not turn away the punishment thereof, because, unwarned by the collapse and catastrophe of twenty years ago, she still suffers her sons to flood Europe with filthy literature, and has erased from her statute book the name of God? Might not such a prophet also proceed to mention the names of Spain, Italy, and Turkey, and after looking around at these nations, what would he say of England? Thus saith the Lord, For three transgressions of England, and for four, I will not turn away the punishment thereof. Are not men estimated for what they have far more than for what they are? Are there not spurious goods and lying advertisements? Are there no sweaters dens? Is not Christ sold for filthy lucre? Are not thousands ruined by gambling? Are there not in London alone a number equal to the whole population of Norwich of lost, degraded beings? Are there not streets as full as Sodom of youths who have poisoned their own blood and the blood of generations yet to come? Is it no crime that in spite of the warning of fifty years, drink should still continue to be the potent curse which has folded this nation round and round in its serpent coils?

4. Dare we say otherwise than that Christian nations are not walking in newness of life? Let none of you say, It does not concern me. It does concern you; and every one of us is guilty and responsible so far as we have suffered Christ in our lives to become nothing but a name, and Christianity in our examples to be dwarfed and dwindled into a sectarian squabble or a paltry form. Look at America sixty years ago. One boy–William Lloyd Garrison–confronts enraged statesmanship, and alone, with the dagger of the assassin flashing every day across his path, proclaimed to the slave States of America the duty of emancipation, and lived to carry the great plan which as a boy he had devised. Look at England fifty years ago–filled with sullen discontent, with starving poor; children in factories were made a holocaust to Mammon; women bent double; half-naked men dragging wagons of coal, like beasts of burden, in wet, black collieries; the streets were alive with ignorance and vices. Then arose Anthony Astley Shaftesbury. We cannot all be great heroes, but we may be humble soldiers in that great army when the Son of God goes forth to war.

5. For is there not one of us who does not belong to some family? And always the cornerstone of the commonwealth is the hearthstone. The chief hope for any country, the chief element for Englands safety, now lies in the purity of her homes. If you can do nothing more, every one of you may perform in your home the high duty of patriotism. If the Spartans were invincible, if the Romans carried into the world their majestic institutions, it was because Spartan and Roman mothers would tolerate no effeminate sons, no lackadaisical daughters. Let us each try so to illustrate the workings of the new life that by thus kindling throughout the length and breadth of England myriads of twinkling points of light there may be one broad glow of Christianity throughout the world. (Archdn. Farrar.)

The new life in the individual

1. As the family is the unit of the nation, so the individual is the unit of the family. We get at the inmost meaning of what the gospel was intended to achieve when we ask, What should the new life effect for each separate soul?

2. Look out into the world around you and see, as Ezekiel saw, the torn and wandering flock, sheep without a shepherd, scattered on the dark hills in the dark and cloudy day. Many simply shrug their shoulders at the sight in despair. They say all this curse is irretrievable. Some have nothing but scorn and contempt. Not so Christ. There is nothing irretrievable with God.

3. And how did the Lord of Mercy work? It was not in accordance with the laws of the Divine will to convert the whole world, as it were, by one lightning flash. Such compulsory conversion is no conversion. Christs word was, as ours ought to be, largely with the individual. He came to a land full of misery. He saw the blind, the halt, the leper, etc., and He cured the incurable who came to and believed on Him. But far Diviner was the miracle which He wrought upon the souls of all who received Him. The official religionism and ritual and priestliness had wholly failed to touch this mass of sin and misery. But He turned the wretched to his Father in heaven, and shed on the souls of the humble and the penitent the pure eternal ray of His transcendent love. Then each soul, however lost and fallen, revealed the beauty which was in it; and as when one uplifts a torch in a cavern full of gems, and they awaken into million-fold lustre, so at the touch of Christs heavenly sympathy each soul flashed back its inward gleam of peculiar light.

4. Herein lies the secret of our regeneration, and of the regeneration of the world. The publicans were hated, and naturally hated, as the greedy jackals of a distasteful oppression. Yet even of these wretches Christ did not despair. One loving word to Zaccheus, and lo! one half of his goods he gives to the poor; one loving word to Matthew, and lo! he springs up an evangelist and an apostle. And so it was with yet more miserable outcasts. The woman that was a sinner, lost to purity, to innocence, to womanhood–yet He suffered her to wash His feet with her tears and to wipe them with the hairs of her head. The dying malefactor, even he repented and heard the gracious words, This day shalt thou be with Me in paradise. And, as though to show us that these were not accidental cases, He, the Friend of publicans and sinners, embraced the degradation of all sinners alike in His pearl of parables–the parable of the prodigal son. It was the revelation of God as a loving Father; it was not any weak and beggarly observances, it was not any threats of a bodily hell which made multitudes holy in a world of paganism, where heretofore the very ideal of holiness had been unknown. And herein lies the essential and the irrevocable evidence of Christianity–the changed lives of multitudes of Christian men.

5. But here we come back to the momentous question–Christ has saved a multitude whom no man can number, but are we saved? The work of salvation is, and it must be personal; it must be not only Christ for us, but Christ in us. Alas, multitudes know nothing of personal salvation–because they love their sins better than their Saviour, or out of carelessness, defiance, or despair, and some because of the religiosity which they mistake for religion have been ossified into mere function and routine, and their souls are rotting asleep amid formula and rites; but the vast majority, I think, chiefly because they have not faith to believe that they can be healed and Christ can heal them. You know, many of you, that you are living in a state of sin–sloth, or dishonesty, or hatred, or falsehood, or impurity, or habitual discontent. You do not love your sin; it may be that you loathe it, and yet you have become a slave to it. You are like the leper, who thinks his leprosy is altogether incurable. I bid you shake off this despair; I bid you hope. Fly into the stronghold. You are the slaves of sin; but Christ came to ransom you from sin. You think that you can never be born again when you are old. So did Nicodemus; yet he became a servant of Christ. Christ is mighty to save.

6. He saves in many ways. Sometimes gently and gradually He wins the soul with cords of love; sometimes He rends from the destroyer; sometimes He breaks the hard soul with the blows of affliction; sometimes He makes it soft with the gracious rain of sorrow; but so long as there is one sign of hope He will not break the bruised reed nor quench the smouldering wick. (Archdn. Farrar.)

The new life in religion

1. Can we say Christianity still is a new life? Does it achieve one thousandth part of what it was intended to achieve; and if not, what is the reason? Why has the Church been smitten with the curse of a spiritual sterility? It is one of the sophisms of infidel argument to charge upon Christianity the crimes and faults of men who have acted in flagrant contradiction to its spirit. The representatives of the Church have in many an age condoned vice, leagued with tyranny. But to charge these crimes on Christianity is absurd and false; they are to be charged on anti-Christ. Satan is ten-fold Satan when he dons the cowl or the mitre, and would pass himself off as an angel of light. And a religion may retain the name and the semblance of a religion long after it is dead; and when a religion has lost its life how deep the death! If the light that is within us is darkness, how great is that darkness! Christianity was meant to be the salt of the earth, but if the salt has lost its savour wherewith shall it be salted? He shall baptize you with the Holy Ghost, and with fire; but when men have ceased to believe that there is so much as a Holy Ghost, how shall spiritual miracles be wrought?

2. Now, the one peril of all religions is to lose their life, to lose their fire. We talk of false religions, but no religion worthy of the name can be wholly false. The value of religions may sometimes be more easily tested by their results than by their doctrines, by their fire than by their abstract truths. Confucianism, for instance, is now arid and empty enough, and yet Confucius once taught great truths. Buddhism is the religion of masses of the human race, and is rife with error; and yet Buddhism is still kept alive by its great demand for self-conquest and self-sacrifice. Mahomedanism, notwithstanding all its deadly degeneracies, saved Arabia from idolatry, and its demand for abstinence has been to many nations an inestimable boon. Each of these religions has sunk into inanition, because their priests have suffered their votaries to make a mere fetish of their formulae, and to violate their essential life. Judaism stood incomparably above other religions in its Divine origin, but it proved to be no exemption from this law of decay. Is it possible that Christianity could undergo a fate so terrible, and become no better than a phantom? Yes. Many a time has nominal Christendom been tamed out of its splendid passion, and sunk into Pharisaism, and lost its renovating power.

3. Now, when any faith has sunk into this condition, when it has got to rely mainly upon worthless symbols and pompous claims, it is for the time dead. It needs resurrection and a new Pentecost. And the Christian Church has had many such. The work of Benedict, Wycliffe, Huss, Savonarola, and Francis of Assisi, was but a successful rekindling of dead or dying claims. So, too, it was when Luther disinterred the true gospel from the heaped debris of priestly falsehoods. So, too, was it when George Fox made men believe once more in the living power of the Spirit of God with every human soul. So, too, was it when Wesley and Whitefield awoke the full-fed and torpid Church of England. And so it would be now if among the many echoes God would send us one voice–but one man with his soul so electric with the fire of God that he would make us feel that God is face to face with every one of us.

4. The real question to ask about any form of religious belief is, Does it kindle the fire of love? Does it make the life stronger, sweeter, more noble? Does it run through society like a cleansing flame? There is no error more fatal than the notion that correct belief or church membership are of any value whatever in comparison with righteousness of life. Just as a living dog is better than a dead lion, so a good heretic or a righteous schismatic may be immeasurably dearer to God and nearer to heaven than is, or can be, a bad Christian.

5. How necessary is it, then, that our religion, which is so Divinely great and true, should not degenerate in our hands into a pompous system or an outward formalism. And yet is there no danger of this? What is the state of things in Christian England, and what is predominantly occupying its attention? You know that of all the fifteen hundred millions now alive only one in three is even yet a nominal Christian; that in Europe at this moment thirty-six millions of men are in arms. You know the vice, the squalor, the misery of these great cities; you know how in this awful city there are tens of thousands of the unemployed, of paupers, of criminals, of drunkards, of prostitutes; and that there are at least two millions and a half who scarcely ever enter any house of God. And when you have gazed long enough on this weltering sea of shame and misery, you turn to the professors of religion and find two hundred and seventy rival sects, and the Church of the nation rent asunder by questions as to who can fail to ask, Is this the outcome of nineteen centuries of Christianity? Is it about such questions that the new life is concerned? Is Nero fiddling during the burning of Rome a sadder spectacle?

6. Oh, if Christianity as ever fully to be what it was meant to be, if it is to be something more than a clamour of contending sects and contending parties; if it is to be a new life and a new walk, then it must inspire once more such a sense of eternity, such a sense of the near, immediate presence of God, such a belief in the infinite love of Christ and the power of His resurrection, such a consciousness of the Spirit, as shall restore it once more to its olden glory, and make it adequate to fulfil the vast promise of its Lord, He that believeth on Me, the works that I do shall he do also, etc. (Archdn. Farrar.)

The present pledge of life to come

1. The argument of the text is that the hope of a new life, like Christs, beyond the grave ought to find its justification in a new life here; that on either side of the grave the life of the spirit is the same.

2. It is commonly supposed that the fact of immortality can only be established by some external evidence such as the resurrection of Christ; but the text refers us to the ultimate proof both of that and of the resurrection of all in whom a life like Christs dwells. And here the eyewitnesses of Christs resurrection have no advantage over us, and the unlearned man is on a level with the critic.

3. The peculiarity of man is the blending in him of two kinds of life. There is, first, that the lower animals possess; but in this there is for man no more than the lowest animals. It seeks nothing, sees nothing, and says there is nothing beyond. One who has not first come to the truth of immortality in a higher line of thought can never discover it by any process of physiological explanation. That which is born of the flesh is flesh. From things that are merely temporal we can never attain to certainty of things eternal. The life of flesh and blood has here all its satisfactions, its goal and end. It is as perishable as the things on which it feeds.

4. But on the stock of this animal life is manifest a bud prophetic of an unfolding which is independent of the material world. What the apostle calls newness of life is not merely new, but radically distinct from all other life, and unfolds itself in an opposite way. Search its annals, and you will find them luminous with the names of those who, for the sake of living in a world of higher satisfaction, refused to live in a world of inferior content. From the Good Shepherd giving His life for the sheep to the martyr of Erromanga perishing in his mission to cannibals, we see a moral life developing in a way diametrically opposite to the animal life, declaring itself independent of the material things that are sought by a life which is for this world alone.

5. Will this life, then, survive? The answer must come from the life itself. Life is a conclusive witness to the nature of life, as Jesus said, Though I bear record of Myself, yet My record is true, for I know whence I came, and whither I go. We accept the witness which the animal life bears to its perishable nature, when we see it shrink instinctively from death as its destruction. We must equally accept the witness of the moral life to its imperishable nature, when we see it instinctively welcome death as its deliverer. What is it, then, that we see in the multitude who in the spirit of Christ have turned their backs on a transitory world in preference for that which they seek as eternal? Evidently a mighty, vital force overmastering the imperious dictates of a lower life. Now is this a delusion, a dream? Look at this newness of life, walking down the ages with the torch of truth and the gifts of love; look at the transcendent inspirations by which it transforms brutish into Christly natures! See now what would follow on the hypothesis of its termination at death, viz., that the self-preserving instinct of the lower life of selfish appetite is trustworthy, but that the self-preserving instinct of the moral life catches at a shadow; that the highest and holiest aspirations of Jesus, and of all who, like Jesus, have sought a higher world through the sacrifice of a lower, have only been a deceitful lure to an utter loss.

6. Our own personal certitude of immortality depends on the development which we give to this newness of life in ourselves. Long ago was this pointed out in Ciceros remark that the presage of a future life takes the deepest root in the most exalted souls. To one, therefore, who seeks to be convinced of his immortality, I would say not Hear or read this, but Be this. He who lacks a working belief of his immortality cannot borrow it, but must cultivate it by creating the moral soil in which it grows. The actual resurrection of Christ is something, but that newness of life which is the earnest of the inheritance is better. But let the old life get uppermost, with its selfish desires and gratifications, and the inward witness which the new life bears to an eternal hope will grow faint and mute (Rom 8:13). (J. M. Whiton, Ph. D.)

Newness of life

I understand, said this chief to a congregation which he was called to address at Plymouth, in the year 1837, that many of you are disappointed because I have not brought my Indian dress with me. Perhaps if I had it on you would be afraid of me. Do you wish to know how I dressed when I was a pagan Indian? I will tell you. My face was covered with red paint, I stuck feathers in my hair, I wore a blanket and leggings, I had silver ornaments on my breast, a rifle on my shoulder, a tomahawk and scalping knife in my belt. That was my dress then. Now, do you wish to know why I wear it no longer? You will find the cause in 2Co 5:7, Therefore, if any man, etc. When I became a Christian, feathers and paint were done away; I gave my silver ornaments to the mission cause; scalping knife done away, tomahawk done away–that my tomahawk now, said he, holding up at the same time a copy of the Ten Commandments, in his native language. Blanket done away. Behold! he exclaimed, in a manner in which simplicity and dignity of character were combined, Behold! all things are become new.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 3. Know ye not, &c.] Every man who believes the Christian religion, and receives baptism as the proof that he believes it, and has taken up the profession of it, is bound thereby to a life of righteousness. To be baptized into Christ, is to receive the doctrine of Christ crucified, and to receive baptism as a proof of the genuineness of that faith, and the obligation to live according to its precepts.

Baptized into his death?] That, as Jesus Christ in his crucifixion died completely, so that no spark of the natural or animal life remained in his body, so those who profess his religion should be so completely separated and saved from sin, that they have no more connection with it, nor any more influence from it, than a dead man has with or from his departed spirit.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Know ye not? q.d. This is a truth which you ought not to be ignorant of and which confirms what I say.

Baptized into Jesus Christ: to be baptized into Christ, is either to be baptized in the name of Christ; see Act 10:48, and Act 19:5; or else it is, incorporated, ingrafted, or planted into Christ, and so to be made members of his mystical body by baptism.

Baptized into his death: to be baptized into the death of Christ, is to have fellowship with him in his death, or to have the efficacy of his death sealed up to us; and that is the blessed privilege of as many as are baptized or planted into Christ; they are not only partakers of the merit of his death for justification, but of the efficacy of his death for mortification. See a parallel place, Gal 3:27.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. Know ye not, that so many of usas were baptized into Jesus Christcompare 1Co10:2.

were baptized into hisdeath?sealed with the seal of heaven, and as it were formallyentered and articled, to all the benefits and all theobligations of Christian discipleship in general, and of Hisdeath in particular. And since He was “made sin” and”a curse for us” (2Co 5:21;Gal 5:13), “bearing our sinsin His own body on the tree,” and “rising again for ourjustification” (Rom 4:25;1Pe 2:24), our whole sinful caseand condition, thus taken up into His Person, has been brought to anend in His death. Whoso, then, has been baptized into Christ’s deathhas formally surrendered the whole state and life of sin, as inChrist a dead thing. He has sealed himself to be not only “therighteousness of God in Him,” but “a new creature”;and as he cannot be in Christ to the one effect and not to the other,for they are one thing, he has bidden farewell, by baptism intoChrist’s death, to his entire connection with sin. “How,”then, “can he live any longer therein?” The two things areas contradictory in the fact as they are in the terms.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Know ye not that so many of us as, etc.] You must know this, you cannot be ignorant of it, that whoever

were baptized into Jesus Christ, were baptized into his death: and therefore must be dead to sin, and consequently ought not to live, nor can they live in sin. This does not suppose, that some of this church were baptized persons, and others not; but that some might be baptized in water who were not baptized into Christ: there is a difference between being baptized in water in the name of Christ, and being baptized into Christ, which believers in their baptism are; by which is meant, not a being brought by it into union with Christ, which is either secretly from eternity, or openly at conversion, and both before the baptism of true believers; nor a being brought by it into the mystical body of Christ the church, for this also is before it; but rather it designs a being baptized, or a being brought by baptism into more communion with Christ, into a participation of his grace and benefits; or into the doctrine of Christ, and a more distinct knowledge of it: the power of which they feel upon their hearts, and so have really believed in Christ, heartily love him, and make a sincere profession of him; though rather the true meaning of the phrase “baptized into Christ”, I take to be, is to be baptized purely for the sake of Christ, in imitation of him, who has set us an example, and because baptism is an ordinance of his; it is to submit to it with a view to his glory, to testify our affection for him, and subjection to him, without laying any stress or dependence on it for salvation; such who are thus baptized, are “baptized into his death”; they not only resemble Christ in his sufferings and death, by being immersed in water, but they declare their faith in the death of Christ, and also share in the benefits of his death; such as peace, pardon, righteousness, and atonement: now this proves, that such persons are dead to sin, who are so baptized; for by the death of Christ, into which they are baptized, they are justified from sin; by the death of Christ, their old man is crucified, and the body of sin destroyed; besides, believers in baptism profess themselves to be dead to sin and the world, and their baptism is an obligation upon them to live unto righteousness.

Fuente: John Gill’s Exposition of the Entire Bible

Were baptized into Christ ( ). First aorist passive indicative of . Better, “were baptized unto Christ or in Christ.” The translation “into” makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. is at bottom the same word as . Baptism is the public proclamation of one’s inward spiritual relation to Christ attained before the baptism. See on Ga 3:27 where it is like putting on an outward garment or uniform.

Into his death ( ). So here “unto his death,” “in relation to his death,” which relation Paul proceeds to explain by the symbolism of the ordinance.

Fuente: Robertson’s Word Pictures in the New Testament

Know ye not [] . The expression is stronger : are ye ignorant. So Rev. The indicative mood presupposes an acquaintance with the moral nature of baptism, and a consequent absurdity in the idea of persisting in sin.

So many as [] . Rev., all we who. Put differently from we that (oitinev, ver. 2) as not characterizing but designating all collectively. Baptized into [] . See on Mt 28:19. The preposition. denotes inward union, participation; not in order to bring about the union, for that has been effected. Compare 1Co 12:12, 13, 27.

Into His death. As He died to sin, so we die to sin, just as if we were literally members of His body. Godet gives an anecdote related by a missionary who was questioning a converted Bechuana on Col 3:3. The convert said : “Soon I shall be dead, and they will bury me in my field. My flocks will come to pasture above me. But I shall no longer hear them, and I shall not come forth from my tomb to take them and carry them with me to the sepulchre. They will be strange to me, as I to them. Such is the image of my life in the midst of the world since I believed in Christ.”

Fuente: Vincent’s Word Studies in the New Testament

1) “Know ye not,” (e agnoeite) “Or are you all ignorant,” Are you unknowing, not cognizant, or do you not recognize the following: That they had been “baptized into Christ” like Israel was “baptized into (Gk. eis) Moses,” 1Co 10:2; Gal 3:26-27.

2) “That so many of us as were baptized into Jesus Christ,” (hoti hosoi efaptisthemen eis Christon lesoun) “That as many as were baptized into (with reference to) Jesus Christ.” The phrase “baptized into Jesus Christ,” means “with reference to Jesus Christ,” or “because of Jesus Christ;- to acknowledge his lordship, his leadership. One becomes a child of God by faith, but one becomes a servant of God and Christ by taking up a Voluntary Cross of Service and Worship for him thru baptism, Gal 3:26-27; Rom 5:1; Eph 2:8-18; Luk 9:23.

3) “Were baptized into his death,” (eis ton thanaton autou ebaptisthemen); “We were baptized (immersed) with reference to his death”; In death he shed his blood for our sins. Thru faith in his blood for our sins we are redeemed, have remission of sins, are justified, and have peace with God, Rom 3:24-26; Act 10:43; Rom 5:1; Rom 10:10; Rev 5:9.

The term “baptized into his death” means “with reference to his death”; The “us” who were “baptized into Christ” and “baptized into his death” refers to those already saved, children of God, who after salvation, are no longer to live after the Will of the Flesh, the old dominating law of selfishness or self-will. In baptism we say we shall hereafter live in service to Jesus Christ and his church. Scriptural baptism puts children of God into his divine program of service and worship.

Fuente: Garner-Howes Baptist Commentary

3. Know ye not, etc. What he intimated in the last verse — that Christ destroys sin in his people, he proves here by mentioning the effect of baptism, by which we are initiated into his faith; for it is beyond any question, that we put on Christ in baptism, and that we are baptized for this end — that we may be one with him. But Paul takes up another principle — that we are then really united to the body of Christ, when his death brings forth in us its fruit; yea, he teaches us, that this fellowship as to death is what is to be mainly regarded in baptism; for not washing alone is set forth in it, but also the putting to death and the dying of the old man. It is hence evident, that when we become partakers of the grace of Christ, immediately the efficacy of his death appears. But the benefit of this fellowship as to the death of Christ is described in what follows. (184)

(184) “Baptized into ( εἰς) Christ,” “baptized into ( εἰς) Moses,” 1Co 10:2, “baptized into ( εἰς) one body,” 1Co 12:13, are all the same forms of expression, and must mean, that by the rite of baptism a professed union is made, and, in the two first instances, a submission to the authority exercised is avowed. By “baptized into his death,” we are to understand, “baptized,” in order to die with him, or to die as he died; not that the death is the same; for it is a like death, as it is expressed in Rom 6:5, as the resurrection is a like resurrection. His death was natural, ours is spiritual; the same difference holds as to the resurrection. It is the likeness that is throughout to be regarded; and this is the key to the whole passage. It is true, that through the efficacy of Christ’s death alone the death of his people takes place, and through the operation of his Spirit; but to teach this is not the design of the Apostle here; his object seems to be merely to show that a change takes place in every true Christian, symbolized by baptism, and that this change bears a likeness to the death and resurrection of our Savior. He speaks of baptism here not merely as a symbol, but as including what it symbolizes; as he does in a similar passage, Col 2:11, where he refers to this change, first under the symbol of circumcision, and then of baptism; which clearly proves that the same thing is signified by both. — Ed.

Fuente: Calvin’s Complete Commentary

BAPTISMTHE EASTER ORDINANCE

Rom 6:3-5.

THE natural subject to deduce from this text is The Easter Ordinance. The language of Scripture makes baptism a symbol of death, and still more strikingly a sign of the resurrection. It is difficult for one holding my faith to speak from this mornings text without calling attention to the fact that this Scripture suggests the proper subject of baptism; namely, one dead to sin; the form of the sacred ordinance that prefiguring a death, burial and resurrection, and also the symbolism of the rite.

This initiatory rite into the church-militant speaks eloquently of the marvelous change that will come when, through resurrection, we enter the church-triumphant. Archer Butler said of Christs work, He spreads the mighty miracle of His own regeneration from the dead along the whole line of history. He repeats it in every true believer. The church is an everlasting Easter.

The language of our text is a sufficient warrant for Butlers words. It contains at least three suggestions as to this Easter ordinance; namely, it memoralizes regeneration; it typifies restoration; it prophesies resurrection.

IT MEMORALIZES REGENERATION

Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life (Rom 6:4).

The reference is to that work of the Holy Ghost upon the heart which we call regeneration. Let it be understood that Baptism does not accomplish that change. One of the earliest and most baneful of Roman errors is at this very point. To quote verbatim from Roman authority, this church says, By baptism, putting on Christ, we are made a new creation in Him, obtaining plenary and entire remission of all sins. I would that Rome stood alone in this error, but other denominations so teach, and when some years ago Charles Spurgeon preached his famous sermon on Baptismal Regeneration, he quoted from the Book of Common Prayer of the Church of England, and out of the catechism intended for the instruction of youth, the reply the child is expected to make when asked its name and, Who gave you this name? is as follows:

My god-fathers and god-mothers in baptism, wherein I was made a member of Christ, the child of God, and an inheritor of the Kingdom of Heaven.

Surely that language is plain. So long as human speech is the vehicle of human thought, it will be difficult to make men believe else than that those who adopt and propagate such a faith, consider baptism a saving ordinance, and yet our text does not hint that. On the contrary, it only proposes the ordinance to those who are dead to sin, and who are not going to live any longer therein.

It would seem indeed that when one moves among his fellows, baptized, confirmed, and fed upon sacraments, some of them living the most godless lives and dying the most hopeless deaths, it would teach him the folly of attributing soul-cleansing to the physical application of water, and send him to his Bible to search afresh for a way of salvation that would at once be sane and Scriptural. Pronounce all the formulas you please over an unregenerate man; immerse him if you will in the mighty ocean, no change whatever will occur, for the Word is, He that believeth on the Son hath everlasting life: and he that believeth not the Son (whatever else he may believe) shall not see life; but the wrath of God abideth on him (Joh 3:36).

But baptism does distinctly declare regeneration. The Holy Spirit accomplishes the change; this Easter ordinance declares or publishes it. When Fredrick W. Robertson, himself a Church of England man, came to deal with the statement of the catechism, In baptism, * * I was made the child of God, he saw so clearly the truth that the Easter ceremony did not create one a child of God, but only revealed it, that he commented upon this statement from the catechism in the following way: Yes, coronation makes a sovereign, but paradoxical as it may seem, it can only make one a sovereign who is a sovereign already. Crown a pretender; that coronation will not create the king. Coronation is the authoritative act of the nation declaring a fact, which was fact before. So, he says, it is with baptism, * * Gods authoritative declaration in material form of a spiritual reality.

Of course it will be seen then that where no spiritual reality exists, the declaration is false and the ceremony fails. Charles Spurgeon has put it better still. He says, Baptism is the avowal of faith. The man was Christs soldier, but now in baptism he puts on his regimentals. The man believed in Christ, but his faith remained between God and his own soul. In baptism he says to the baptiser, I believe in Jesus Christ; he says to the church, I unite with you as a believer in the common truths of Christianity; and he says to the onlooker, Whatever you may do, as for me, I will serve the Lord. Actions speak louder than words, is an old saying, and this ordinance gives special emphasis to the truth of the claim.

The true significance of this ordinance is in its sequence. It ought to follow regeneration, and be followed by acts that attest the change that has come. On the day of Pentecost men first believed, then were baptized, and afterwards so deported themselves as to beget praise to God and favor with the people.

When the multitudes came to Johns baptism, he first taught them about the Christ, then immersed them, then enjoined upon them fruit-bearing. When Candaces treasurer said to Philip, I believe that Jesus Christ is the Son of God, then it was that Philip commanded the chariot to stand still; and they went down both into the water, both Philip and the eunuch; and he baptized him (Act 8:37-38). The baptism was only significant because it followed faith.

There is in the Book of Joshua a good illustration of my thought. You will remember that after centuries of oppression in Egypt, the people of God departed from that land for Canaan, and for forty long years they were in the wilderness of Sin. At the end of that time they had yielded themselves to God, and were ready to be obedient to His commands, and so God parted the Jordan that they might pass over. When they reached the farther shore, Joshua commanded, take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the Children of Israel: that this may be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones? (Jos 4:5-6), they should answer that the waters of Jordan were cut off before the Ark of the Covenant of the Lord, and these stones were set up for a memorial of Gods deliverance out of the wilderness of Sin.

So baptism memoralizes every mans regeneration. When our children ask us, What mean ye by this act? it is sufficient to answer, We do it to memoralize our own regeneration, to signify the Spirits work in delivering us out of the wilderness of sin.

But of this ordinance we have also said,

IT TYPIFIES RESTORATION

Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

There is suggested here a threefold restoration: First, to guiltless estate!

The baptized is supposed to be dead to sin. The text expressly says, Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? (Rom 6:3). Now if we were baptized into Him, or putting it another way, as Peter does, if the baptism is a figure of the salvation that we have in Christ Jesus, it is a salvation from all guilt, for we are made one with Him, and in Him is no sin. This is not the doctrine of holiness as our perfectionist brethren define that term. If we say that we have no sin, we deceive ourselves, and the truth is not in us (1Jn 1:8). But when this ordinance is properly employed, and its subject is a saved man, God no longer imputes iniquity to him.

Blessed is the man unto whom the Lord imputeth not iniquity (Psa 32:2).

He is far from perfect, but in Christ Jesus he is justified from all his sins. John McNeil says there is a difference between faultless and blameless. He illustrates it by saying, I have lying on the table before me a letter. It came to me in New Zealand in 1891. It is from my eldest daughter, then a child of five years, and it reads:

Dear father: I rote awl this miself; I send you a ciss from Elsie.

Now this letter which I prize so dearly is certainly not a faultless production. It is as full of faults as it is full of letters, but most assuredly it is blameless. I did not blame my child for her crooked strokes, and answer with a scold, for I judged her work by its motive. I knew it was the best that she could do, and that she had put all the love of her little heart into it.

So for one to be made anew in Christ Jesus, for one to become a child of God, is not to become perfect, free from all sin, but it is to escape the condemnation that is in the world by the washing of regeneration, and renewing of the Holy Ghost (Tit 3:5).

It means also a restoration to heavenly favor. Paul says to these same Romans, speaking of Christ,

For in that He died, He died unto sin once; but in that He liveth, He liveth unto God.

Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord (Rom 6:10-11).

There is a difference between the phrases, alive from the dead, and alive unto God. This latter expression strongly suggests the Divine favor into which the redeemed have come.

Alive unto God. Dont you remember how, in the parable of the prodigal son, when the boy who had been away from home, away from wholesome associations, in suffering, shame, and sin, coming back, was forgiven, reinstated, robed and feasted, that the father justified the merriment by saying, For this my son was dead, and is alive again (Luk 15:24). He was alive unto his father. He had found again the old place of favor. Oh, what a restoration it was!

It also typifies a restoration to Divine fellowship.

The walk as employed in our text looks to fellowship. For the man who walks in newness of life walks not alone. Like Enoch of old he walks with God. What a blessed walk it is!

If the bride counts herself happy to walk through the world with the husband of her love, what shall be the ecstasy of that soul, cleansed in the Blood of Jesus Christ, and so, linked forever with the life of God? To such the Father says, They shall walk with Me in white: for they are worthy (Rev 3:4). If only one is confident that this is to be his future, what a fellowship is his; what confidence he has touching the future! No matter how dark it grows for him, so long as he feels his Fathers hand, and knows that he is in step with him, the darkness does not disturb. In all serenity he can say, even in the moment when he sees not a foot ahead,

So I go on not knowing;I would not if I might;I would rather walk in the dark with God, Than go alone in the light;I would rather walk with Him by faith,Than walk alone by sight.

Of this Easter ordinance also we have said,

IT PROPHESIES RESURRECTION

The study of this text brings a threefold conception of the resurrection.

First of all, baptism prophesies a resurrection in which one is made alive from the death of sin. Paul, speaking to the Colossians of baptism makes it a figure not only of death to sin, but also of that regeneration in which hath He quickened together with Him, having forgiven you all trespasses (Col 2:13). Wherefore he says, If ye then be risen with Christ, seek those things which are above (Col 3:1).

There are those who seem to feel that the whole resurrection idea belongs to that last day, when the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first (1Th 4:16). But these that are baptized have already experienced the first resurrection. Hence Paul says, If ye then be risen with Christ! He is not speaking to a people who have been in the grave, but rather to a people whose Saviour has suffered the penalty of sin and death, and who, themselves, therefore have been raised therefrom. Consequently, Dr. Gordon, in his little volume entitled In Christ, says, The resurrection of our Lord, then, is not merely a pledge of our own; it is our own, if we are his.

George Herbert also touched this very thought, when, evidently musing upon what Christs resurrection meant for him, he said,

Arise sad heart; if thou dost not withstand Christs resurrection thine may be;Do not by hanging down break from the hand, Which, as it riseth, raiseth thee.

But this ordinance prophesies also a victory over physical death. Jesus said, Whosoever liveth and believeth in Me shall never die. Turn over to the eighth chapter of this Epistle to the Romans, and the Apostle says to these Christians, Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. * * And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness (Rom 8:9-10). And that spirit has already, in the resurrection of Jesus Christ, a victory which shall leave it untouched by the first death. It is that of which the Apostle speaks when he says, Though our outward man perish, yet the inward man is renewed day by day (2Co 4:16).

Michael Angelo once wrote of his sculptors work,

The more the marble wastes, the more the statue grows.

Those who believe in soul-sleep have a poor comfort indeed as compared with the better consolations of the Scripture. As Paul thought of death, he said, I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better. (Php 1:23). As he anticipated the day of his physical decease, the assurance that his soul should participate no whit in that slumber, was such that he seems to forget death altogether, and talks of his departure as a removal to a new place, heavenly in its appointments, and to companionship divinely sweet and sweetly divine. It would be difficult to believe anything else if one once stood at the bedside of such a man as Moody, and soul-sleepers would be disillusioned and taught a better faith if they had heard him, with face beaming say,

If this is death, there is no valley. This is glorious! I have been within the gates, and I saw the children. Earth is receding; Heaven is approaching; God is calling!

But after all, the resurrection will never be complete until the body is brought from the grave. And thank God, that pledge is also signified in this Easter ordinance, For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection (Rom 6:5).

We know what the likeness of His resurrection was. He had said to the Jews, Destroy this temple, and in three days I will raise it up (Joh 2:19), and the plain word is, He spake of the temple of His body (Joh 2:21). And as His body was raised from the grave, so shall be the bodies of all believers at His Coming.

For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

For this corruptible must put on incorruption, and this mortal must put on immortality.

So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory (1Co 15:52-54).

As one of our modern writers says, Let it be noted that of all the types that have been employed to bring this hope vividly to the Christian mind, not one, excepting baptism, is adequate to the reality. Of a general resurrection which the Scriptures foretell, we see tokens and similitudes all about us in nature; in the flower, springing up from the seed which has fallen into the earth and died; in the morning, opening the vast grave of night, and summoning a sleeping world to rise and meet the sun as he cometh forth as a bridegroom from his chamber; in the springtide, calling the earth from the tomb of winter, loosing her shroud of snow, and clothing her with renewed life and beauty; in all these there are joyful parables and pledges of a resurrection. But the flower fades and dies; the morning sinks again into the embrace of night; and the earth lies down once more in the sepulchre of winter; and so, alas! these symbols only mock the hope they have kindled in the soul. But while we are asking sorrowfully, Is there no resurrection that is exempt from death? we turn to this ordinance of Christianity. Risen with Christ, it says, and then adding, Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him (Rom 6:9), bids us likewise reckon ourselves to be alive with Him in the same resurrection. Thus this symbol of the Gospel carries a promise and a benediction which are committed to no symbol of nature. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power (Rev 20:6).

Fuente: The Bible of the Expositor and the Evangelist by Riley

(3) Know ye not.It should be as in the Greek, Or know ye not. Do you not admit this principle; or am I to suppose that you are ignorant? &c.

Were baptized into Jesus Christi.e., into communion with Him and incorporation in His mystical body (Ellicott on Gal. 3:27). As many of you as have been baptised in Christ have put on Christ. Your baptism signified an intimately close and indissoluble attachment to Christ.

Were baptized into his death.And this attachment had a special relation to His death. It involved a communion or fellowship with His death. This fellowship is ethical, i.e., it implies a moral conduct corresponding to that relation to Christ which it assumes.

Why has baptism this special connection with the death of Christ? In the first place, the death of Christ is the central and cardinal fact of the Christian scheme. It is specially related to justification, and justification proceeds from faith, which is ratified in baptism. In the second place, the symbolism of baptism was such as naturally to harmonise with the symbolism of death. It was the final close of one period, and the beginning of anotherthe complete stripping off of the past and putting on of the new man.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Baptized into Jesus Christ Of this self-consecrating act of faith baptism is the external manifestation and profession. The apostle, therefore, holds that our act of baptism consecrates us into Christ, as if our persons mystically became particles and parts incorporated into the holy person of the blessed Jesus, so that we are figured as identified with his body.

Baptized into his death This same faith, symbolized by baptism, incorporates the points of our history into the most eminent points of Christ’s history. We are made in a manner to die in his death.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Or are you ignorant that all we who were baptised into Christ Jesus were baptised into his death?’

For the truth is that when as believing Christians we are baptised, we are baptised into Christ’s death. Baptism is intended to be not only a symbol of dying with Christ, but also a deliberate commitment to participation in Christ’s death in union with Him (just as the partaking of the bread at Communion (the Eucharist, the Lord’s Supper) is seen as making us participants in Christ’s own heavenly body – 1Co 10:16-17; 1Co 12:12). Here, of course, he has the baptism of adult men and women who were baptised as soon as they became believers in mind, those who have ‘believed and immediately been baptised’ (Mar 16:16; Act 2:38). It thus in our terms indicates the moment of commitment to Christ as our Saviour. By being baptised they were openly indicating, through their responsive faith, their desire to participate in the death of Christ by being ‘crucified with Him’ (Gal 2:20). And this was because they were becoming united with Him in His death by being united with Him in His glorified body (1Co 12:10 onwards). They were thereby passing their verdict on sin as something to which they were dying. They were indicating the end of their old lives (see Rom 6:6), and the commencement of a new (2Co 5:17; Eph 4:22-23). They were indicating their union with Christ in His spiritual body (1Co 12:10-11), to live as He lived and lives.

(We must beware of seeing ‘the body of Christ’ as signifying the church on earth. That is a misrepresentation of Scriptural teaching. It is doubtful if in the New testament it ever has that meaning. In Scripture ‘the body of Christ’ is the glorified body of Christ into which all true believers both on earth and in Heaven are incorporated as they are united with Him, in spirit, in His glorified body. Thus in 1Co 12:10 onwards the ‘body’ includes the head, parts of which represent believers. Where mention is made elsewhere of Christ as ‘the Head’ it is not as in contrast with the body, but as Lord over His people. As 1Co 12:12 makes clear ‘the body (including the head) IS Christ’).

Some, however, see baptizo here as signifying ‘drenching, inundation, full involvement’ and as not involving baptism. They see ‘baptised into Christ Jesus’ as indicating involvement in a genuine union with Him through the Spirit’s working (the ‘baptism in the Spirit’ – 1Co 12:13; Mat 3:11). Thus they see it as saying that by their commitment of themselves to Christ as their Saviour they were ‘fully involved in (inundated into) Him and in (into) His death’ through the work of the Spirit. Compare here 1Co 12:13 where a similar reference is primarily to ‘baptism in Spirit’ into the glorified body of Christ, resulting in drinking of one Spirit. Certainly whether water baptism is seen as in mind or not, this ‘drenching in Spirit’ must be seen as an essential part of what is being described. Indeed no one who was baptised in water in the early days would have seen it as any other than confirmation of such a work of the Spirit taking place, or having taken place, within them. Baptism was closely associated with the Spirit coming in power and uniting believers with Christ.

Fuente: Commentary Series on the Bible by Peter Pett

The power of Baptism:

v. 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into His death?

v. 4. Therefore we are buried with Him by Baptism into death, that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

v. 5. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection;

v. 6. knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin.

v. 7. for he that is dead is freed from sin.

v. 8. Now if we be dead with Christ, we believe that we shall also live with Him,

v. 9. knowing that Christ being raised from the dead dieth no more; death hath no more dominion over Him.

v. 10. For in that He died He died unto sin once; but in that he liveth He liveth unto God.

v. 11. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ, our Lord.

The fact that Christians are delivered from the power and bondage of sin is brought out by Paul by a reference to Baptism and its power. Or do you not know, are you ignorant of the fact? If his readers should doubt that justification has caused them to die to sin, they should remember what they knew with regard to their Baptism, whose meaning had been explained to them. As many of us as are baptized into Christ Jesus are baptized into His death. The Christians are not merely baptized with reference to Christ, to be united to Him in His death and to be partakers of its benefits, but, as the papyri have shown, any one baptized into the name of a person of the Godhead thereby became the property of the divine person indicated. Christ’s salvation is our salvation, because we were baptized into His death. By taking our sins upon Him and paying the full price for them by His suffering and death, Christ has delivered us not only from the guilt and punishment, but also from the power of sin. And since we have become Christ’s own by Baptism and have been baptized into His death, we are delivered from the power of death; its authority and sovereignty over us is at an end.

Since this is the nature of our union with Christ, given and sealed to us in Baptism, it follows that we are buried with Christ through Baptism into death, Col 2:12, in order that, just as Christ was raised up from the dead through the glory of the Father, so also we should walk in newness of life. In Baptism the believer dies with Christ. in a spiritual sense. He passes through a death, dies unto sin, is really, totally, dead unto sin. But this dying and being buried with Christ had the purpose, and that was the intention of God, that, in accordance with the resurrection of Christ, we also should walk in newness of life. Christ left the weakness of humiliation of His body and sin which He bore on His body in the grave. And He was raised from the dead by the glory of the Father, by a manifestation especially of His omnipotence, and entered into a new, spiritual life. And to this life of Christ the new life of the Christians, the life after Baptism, corresponds. It is a new life, and in this new life we are supposed to walk, to have our conversation, to show it in all the acts of our daily life. The salvation of which we become partakers in Baptism works sanctification in us. The idea of purity is always associated with that of newness in Scriptures, and so we say with Luther that the consequence of our Baptism must be that we live before God in righteousness and purity forever.

Just how this new life has been wrought in us is explained in the nest sentence.

v. 5. For if we are grown together with the likeness of His death, we shall also be with that of His resurrection. We have grown together, we have entered into the most intimate union with the death of Christ by virtue of our dying typically in Baptism. Our dying to sin and Christ’s death are thus similar, and the apostle can speak of a likeness, of a picture, which is the death of Christ. Now: if united with Christ in death, we shall certainly be united with Him in life. The one thing having happened, the other is sure to follow. In the case of Christ, His death and resurrection were intimately connected. He, therefore, that has part in His death also has part in His resurrection and is bound to show the new spiritual life with which he has been endowed, which he has received in Baptism. All this can be asserted, knowing, as we do, that our old man is crucified with Christ, in order that the body of sin may be put away entirely, may lose all influence, power, and dominion, to the end that we no longer serve sin. Christians should at all times know and remember that their old man, their corrupt, sinful condition and state, their natural depravity, is crucified with Christ in Baptism, since in Baptism they have become partakers of the death of Jesus on the cross and of its fruit. As a result, the body of sin, the sinful body: that body which sin has used as its instrument: is now put out of commission as such, can no longer serve in that capacity, and therefore we no longer serve sin. That is God’s object and intention, that we henceforth no more, as before, serve sin; this our Baptism has worked, effected, in us. Because the old Adam, in Baptism, has been killed with all his evil lusts and no longer controls the organism of the body as his instrument, therefore we no longer need, we no longer shall, serve sin. For, as Paul declares in the next sentence, in the form of a general axiom, he that is dead is free from sin, is absolved, acquitted from sin, is pronounced just and free from sin in every respect: from its dominion as well as its curse, with the emphasis upon the deliverance from its jurisdiction. Since our old man was crucified with Christ, the axiom finds its application in such a way that sin has now lost power and dominion over us, and that we are no longer obliged to serve and obey sin. That is the wonderful blessing and benefit of Baptism.

But the apostle draws a further conclusion from the fact of our participating in the death of Christ: If we have died with Christ, if we are dead with Christ, we believe, we are confident of the fact, we trust, that we shall also live with Him. We have not merely been delivered from evil of every kind by becoming partakers of His death, but we have also received positive benefits. And this is further explained: Knowing that Christ, having been raised from the dead, will die no more; death no longer rules over Him. Since Christ was raised from the dead, the dominion of death is at an end in His case. When Jesus died on the cross, He Fielded up His spirit, He laid down His life. But in His resurrection He reassumed His life and showed that death was not His lord and master. He has entered upon the full and unhampered enjoyment of the life of which He is the Lord. For: what He died He died unto sin once and for always; but what He lives He lives to God. Jesus had been in relation to sin, He had taken sin upon Himself, and what He did as our Substitute He performed for the purpose of expiating sin, the crowning work of His life in this respect being His death, by which sin was removed, forever put away, so far as Christ is concerned. Therefore for US also, by virtue of our Baptism into the death of Christ, sin is removed, it has lost its dominion and power. What Christ now lives He lives unto God: His heavenly Father. He has entered into the state of His glorification, at the right hand of His heavenly Father. And therefore we also, according to the admonition of the apostle, consider, reckon ourselves as being dead to sin, but living unto God in Christ Jesus. In the same manner as Christ, though not in the same degree: me Christians, by virtue of our Baptism, are dead unto sin and live unto God, because the new life of God is planted into our hearts in Baptism. We live unto God according to the internal man, according to the regenerated mind and heart. And this is possible for us because we live in the communion with Christ and our life is hidden with Christ in God.

Fuente: The Popular Commentary on the Bible by Kretzmann

Rom 6:3 . ] or , if this (Rom 6:2 ) should still appear doubtful. See Hartung, Partikell . II. p. 61; Baeumlein, Partik. p. 132. Comp Rom 7:1 .

] presupposes an acquaintance with the moral nature of baptism; it must in fact have been an experimental acquaintance. With this knowledge , how absurd would be that ! Comp 1Co 6:2 .

] all we who , not stronger than , but put differently; not characterising, but designating the whole collectively .

. . . . . [1387] ] we, who were baptized in reference to Christ Jesus [1388] (we who through baptism became those specifically belonging to Him), were baptized in reference to His death; i.e. we were brought through our baptism into the fellowship of His death; so that we have a real share ethically in His death, through the cessation of all our life for sin. Theodore of Mopsuestia: . Ambrosiaster: “cum baptizamur, commorimur Christo; ” Bengel: “perinde est, ac si eo momento Christus pro tali homine, et talis homo pro Christo pateretur, moreretur, sepeliretur.” This interpretation, namely of the spiritual fellowship produced through baptism (prepared for by the repentance and that preceded baptism, accomplished by the baptism itself, Gal 3:27 ; Col 2:11 f.; Tit 3:5 ), is required by the context in Rom 6:2 ( ), Rom 6:4 ( ), and Rom 6:5 f. It is therefore not the idea of imitation (Reiche, Kllner, following Grotius and others), but that of the dying along with ( , Rom 6:6 ; Gal 2:20 ; comp 2Co 5:14 ) unto which, i.e. in order to the accomplishment of which in us, we were baptized. The efficient cause of this fellowship of death is the divine grace, which forgives sin and grants the Holy Spirit to him who becomes baptized; the means of this grace is baptism itself; the appropriating cause is faith, and the causa meritoria the death of Christ. [1390] Observe here also, however, that the spheres of justification and sanctification are not intermixed. The justified person becomes sanctified, not the converse. In baptism man receives forgiveness of sins through faith (comp Act 2:38 ; Act 22:16 ); justified by which he also becomes partaker of the virtue of the Holy Spirit in the sacrament unto new life (Tit 3:5 ). “Liberationem a reatu peccati vel justificationem consequitur liberatio a dominio peccati, ut justificati non vivant peccato, sed peccato mortui Domino,” Calovius. Compare , 1Co 6:11 , and the remarks thereon. The latter is the fellowship in dying and living with Christ, which is accomplished in baptism by the operation of the Spirit; see on Gal 3:27 ; 1Co 12:13 ; Act 19:2 f.; Weiss, bibl. Theol. p. 345 f. But it is of course obvious that the idea of the baptism of children was wholly foreign to this view of the Apostle based on experience.

[1387] . . . .

[1388] never means anything else than to baptize in reference to, in respect to; and the more special definitions of its import are furnished simply by the context. Comp. on Mat 28:19 ; 1Co 10:2 ; Gal 3:27 . On . comp. Act 2:38 ; Act 8:16 ; Act 19:5 . Undoubtedly the name “ Jesus ” was named in baptizing. But the conception of becoming immersed into Christ (in Rckert and others, and again in Weiss, bibl. Theol. p. 343) is to be set aside, and is not to be supported by the figurative expression in Gal 3:27 . The mystic character of our passage is not produced by so vague a sensuous conception, which moreover has all the passages against it in which is coupled with (Mat 28:19 ; Act 2:38 ; Act 10:48 ; Act 19:5 ; 1Co 1:13 ) but is based simply on the ethical consciousness of that intimate appertaining to Christ, into which baptism translates its recipients.

[1390] Namely as the atoning death (v. 6, 19, 21), the appropriation of which shall be attended with the saving effect of a new life belonging to Him, 2Co 5:14-15 . If this death thus becomes “ the end, once for all existent, of the relation of the world to God as determined by sin ” (Hofmann), that is the divinely willed ethical result , which faith obtains from the , inasmuch as the believer realises his being dead to the power of sin with Christ, who in His expiatory death underwent the killing power of sin and therewith died to that power (vv. 9, 10). Comp. ver. 10 f.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Ver. 3. Baptized into his death ] Hoc est baptizari pro mortuis, saith Beza, to be buried with Christ in baptism, Col 2:12 , in putting off the body of the sins of the flesh, Rom 6:11 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3. ] Or (supposing you do not assent to the argument in the last verse, see reff.) are ye ignorant (the foregoing axiom is brought out into recognition by the further statement of a truth universally acknowledged) that all we who were (i.e. all of us, having been [not as E. V., again most unfortunately, “ so many of us as were ;” giving it to be understood that some of them had not been thus baptized]) baptized into Christ Jesus (‘ into participation of,’ ‘into union with ,’ Christ, in His capacity of spiritual Mastership, Headship, and Pattern of conformity) were baptized into (introduced by our baptism into a state of conformity with and participation of) His death ? The Apostle refers (1) to an acknowledged fact, in the signification, and perhaps also in the manner (see below) of baptism that it put upon us ( Gal 3:27 ) a state of conformity with and participation in Christ; and (2) that this state involves a death even as He died ( Rom 6:10 ); the meaning being kept in the background, but all the while not lost sight of, that the benefits of His Death were likewise made ours by our introduction into the covenant.

Fuente: Henry Alford’s Greek Testament

Rom 6:3 . But this death to sin, on which the whole argument turns, raises a question. It is introduced here quite abruptly; there has been no mention of it hitherto. When , it may be asked, did this all-important death take place? The answer is: It is involved in baptism. . . .: the only alternative to accepting this argument is to confess ignorance of the meaning of the rite in which they had been received into the Church. : we all, who were baptised into Christ Jesus, were baptised into His death. The is not partitive but distributive: there is no argument in the passage at all, unless all Christians were baptised. The expression does not necessarily mean to be baptised into Christ; it may only mean to be baptised Christward, i.e. , with Christ in view as the object of faith. Cf. 1Co 10:2 , and the expression . In the same way might certainly mean to be baptised with Christ’s death in view as the object of faith. This is the interpretation of Lipsius. But it falls short of the argumentative requirements of the passage, which demand the idea of an actual union to, or incorporation in, Christ. This is more than Lipsius means, but it does not exclude what he means. The baptism in which we are united to Christ and to His death is one in which we confess our faith, looking to Him and His death. To say that faith justifies but baptism regenerates, breaking the Christian life into two unrelated pieces, as Weiss does one spiritual and the other magical is to throw away the Apostle’s case. His whole point is that no such division can be made. Unless there is a necessary connection between justification by faith and the new life, Paul fails to prove that faith establishes the law. The real argument which unites chaps. 3, 4 and 5 to chaps. 6, 7 and 8, and repels the charge of antinomianism, is this: justifying faith, looking to Christ and His death, really unites us to Him who died and rose again, as the symbolism of baptism shows to every Christian.

Fuente: The Expositors Greek Testament by Robertson

Know ye not. Literally Are ye ignorant. Greek. agnoeo. See Rom 2:4.

baptized. App-115.

into. App-104.

Jesus Christ = Christ Jesus. App-98. Compare Mat 20:20-22.

Fuente: Companion Bible Notes, Appendices and Graphics

3.] Or (supposing you do not assent to the argument in the last verse, see reff.) are ye ignorant (the foregoing axiom is brought out into recognition by the further statement of a truth universally acknowledged) that all we who were (i.e. all of us, having been [not as E. V., again most unfortunately, so many of us as were; giving it to be understood that some of them had not been thus baptized]) baptized into Christ Jesus (into participation of, into union with, Christ, in His capacity of spiritual Mastership, Headship, and Pattern of conformity) were baptized into (introduced by our baptism into a state of conformity with and participation of) His death? The Apostle refers (1) to an acknowledged fact, in the signification, and perhaps also in the manner (see below) of baptism-that it put upon us (Gal 3:27) a state of conformity with and participation in Christ;-and (2) that this state involves a death even as He died (Rom 6:10);-the meaning being kept in the background, but all the while not lost sight of, that the benefits of His Death were likewise made ours by our introduction into the covenant.

Fuente: The Greek Testament

Rom 6:3. ) Or? [an, Latin. The second part of] a disjunctive interrogation.-, know ye not?) The doctrine concerning baptism was known to all. The same form of expression occurs again ch. Rom 7:1. to which the phrase, know ye not? corresponds, Rom 6:16; Rom 11:2 [Wot ye not?] and 1 Cor. throughout. Ignorance is a great obstruction; knowledge is not sufficient.[55]-, whosoever) [as many soever]. No one of the Christians was by that time unbaptized.-, were baptized) The mentioning of Baptism is extremely well suited to this place; for the adult, being a worthy candidate for Baptism, must have passed through the experience of these things, which the apostle has hitherto been describing. Paul in his more solemn epistles, sent to the churches (Rom. Cor. Gal. Eph. Col.), at the beginning of which he calls himself an apostle, mentions Baptism expressly; in the more familiar (Phil. Thess.) he presupposes it.-) into. The ground on which we are baptized.- , Christ Jesus) The name Christ is here put first, because it is more regarded here, Rom 6:4, Gal 3:27.- , into His death) He who is baptized puts on Christ, the second Adam; he is baptized, I say, into a whole Christ, and so also into His death, and it is the same thing as if, at that moment, Christ suffered, died, and was buried for such a man, and as if such a man suffered, died, was buried with Christ.

[55] The point in this sentence is putting officit in antithesis to sufficit, but it cannot be imitated in English-it might be, ignorance is exceedingly officient, knowledge is not sufficient, were officient an English word, which it is not.-TR.

Fuente: Gnomon of the New Testament

Rom 6:3

Rom 6:3

Or are ye ignorant that all we who were baptized into Christ Jesus-[All whom Paul addresses were distinctly and perfectly conscious of having been baptized. It was not possible for them to doubt it. To be baptized into is a transition into some one or into some thing. The words would be entirely devoid of meaning if deprived of this conception. Accordingly, to be baptized into one body (1Co 12:13) is to pass from without it into it, and, becoming thereby inserted into it, to form a constituent member with its members. To be baptized unto Moses (1Co 10:2) is to pass from without the circle of his authority into it, and coming thereby under his undisputed control over their movements. To be baptized unto repentance (Mat 3:11) is to pass by means of baptism from a life of impenitence into the state of him who had ceased from sin. In like manner, to be baptized into Christ is to pass from the world, where he is not believed and obeyed, into a state of freedom from sin and a complete subjection to his will.]

Faith, repentance, and baptism are all connected with entrance into Christ by the same word (eis). It shows that all these acts are joined together, stand on the same side of remission of sins, entrance into Christ, and stand similarly related to these. Faith leads to repentance and to baptism. Repentance and baptism are fruits-the outgrowth, the embodiment-of faith. Faith, ruling the heart, produces repentance; controlling the body, it leads to baptism. Repentance and baptism are successive steps of faith, are parts of faith, and, hence, must stand related to remission of sins, to entrance into Christ, and to salvation as faith is. The relation of these acts to each other and the connection of each of them to the remission of sins, entrance into Christ, and salvation by the same word, settle beyond dispute that they are for the same end or thing. Man must believe into Christ, but his believing carries him through repentance and baptism before he is in Christ. Faith that stops short of repentance and baptism does not carry the believer into Christ.

There are commands of God that seem to be arbitrary. We call them positive laws. The fitness of them to the end proposed we fail to see. We fail to discern that there is in the requirement to mold the life and the character into the likeness of God. Take as an example baptism. We call it a positive ordinance. There is nothing in it, so far as human wisdom can see, that has a molding influence on character. This may be a mistake. It is true that it tests our willingness to conform to the will of God. And whatever tests, tries, proves our willingness to follow God greatly aids in conforming the will and strengthening the purpose to follow him. But the acts which we call positive are just such as give striking expression to the spirit we are required to possess is one of self-distrust, self-renunciation, a rejecting, putting off of self as the ruler and guide, and the taking upon ourselves the rule, authority, and life of God as revealed in Christ Jesus. What could more fully express this death to self and the new life in Christ that we are to live than the burial out of self as dead to self and the new life in Christ that we are to live as dead to self and the new life in God? A burial out of self and resurrection in Jesus Christ. A baptism into the name of the Father and of the Son and of the Holy Spirit. This is positive law, a test of acceptance of the new life in Christ. But it is the expression of the spirit that must dwell in and rule us. Let us remember that in doing his will it is God that works in us to will and to do of his good pleasure. And that law is but the expression of Gods manner of working-that God is the supreme and ever-present factor in guiding all the affairs of the universe and that he leads, supports, and blesses us.

were baptized into his death?-We were baptized into his death to sin, became partakers of his death, and so died to sin as he did, and, as members of the body of Christ, we cannot live in sin. [The union with Christ, into which we enter by baptism, is thus more closely defined as union with his death. This is clearly stated in the following words: The death that he died to sin once. (Rom 6:10). His death is here viewed as the final and complete deliverance from a life, in which, for our sakes, he had been subject to conditions imposed by our sins, and this sense exactly corresponds with the thought which led to the mention of Christs death. By being baptized into Christ we become, as it were, one with him; so whatever he did, we do. Consequently, when he died, we died with him. We are, then, dead to our former state.]

Burial always signifies existing death, as only the dead are literally buried. When people yield themselves to obey the gospel of Christ, they die to sin-cease to love and practice sin, and, hence, are dead to sin when buried with Christ in baptism. Christ died for our sins and when dead was buried in the grave. So we are buried in baptism just as Christ was buried in the grave. Thus in figure we are buried with Christ into a fixed state of death to sin and at the same time into a state of life in relation to Christ. So the death spoken of is death to sin, a state of relationship in which we are dead to our former lives of sin, as Christ was forever dead to his former life of suffering from the moment he died on the cross. As Christ arose to a new life, never more to die, so Christians, when raised from a watery grave, should shun lives of sin. Hence, he says: Even so reckon ye your selves to be dead unto sin, but alive unto God in Christ Jesus. (Rom 6:11). And while Christians are to continue in a state of death to sin, they must also continue in a state of life to Christ.

Fuente: Old and New Testaments Restoration Commentary

so many

all we who were baptized.

Fuente: Scofield Reference Bible Notes

Know: Rom 6:16, Rom 7:1, 1Co 3:16, 1Co 5:6, 1Co 6:2, 1Co 6:3, 1Co 6:9, 1Co 6:15, 1Co 6:16, 1Co 6:19, 1Co 9:13, 1Co 9:24, 2Co 13:5, Jam 4:4

as were: or, as are, Mat 28:19, 1Co 12:13, Gal 3:27, 1Pe 3:21

were: Rom 6:4, Rom 6:5, Rom 6:8, 1Co 15:29, Gal 2:20, Gal 2:21

Reciprocal: Act 2:38 – in Act 19:5 – they Act 22:16 – arise Eph 4:5 – one baptism Phi 3:10 – and the fellowship Col 2:12 – baptism Heb 6:2 – the doctrine

Fuente: The Treasury of Scripture Knowledge

UNION WITH CHRIST

Baptized into Jesus Christ.

Rom 6:3

Try and think what baptism is, how it is a real part of living theology. I do want you to have firmly fixed in your mind the main idea about Holy Baptism. What is it?

I. It is union with Christ.In that great sacrament of baptism we are put in a different state from that in which we were before; we are brought into actual contact with our Lord Himself. Thus, you may see, the Church is perfectly right when she says this sacrament is generally necessary to salvation. She cannot go behind our Lords own words, and therefore we may well think there is something wrong in any teaching or preaching where baptism does not have a foremost place, because it is a sacrament which brings us into union with Christ Himself. That is contrary to very much of what we call the modern gospel. Conversion, of course, is necessary, but it must not be confounded with the change of state at baptism. Remember this, that all the promises of the Gospel are made to those who already are, as the expression goes, in Christ. Union, of course, is inoperative without faith. It is perfectly true that we may be brought into union with Him, and yet it may be inoperative; but it does not depend upon faith, it is there whether we believe it or not. It is perfectly true, of course, that repentance and faith may be given in the case of adults before Holy Baptism. There may be true conversion of the heart before it. We mean, then, when we say members of Christ, Christ living in us because we have been brought into union with Him in Holy Baptism. There can be no true life unless we abide in Him; remain in that union to which we have been brought in Holy Baptism.

II. What follows?Let us notice what follows on this: the remission of sins. This must be so if we are brought into union with Christ; and so, as we have asserted in our creed, we acknowledge one baptism for the remission of sins. And the symbolism of the water reminds us that there is a cleansing connected with Holy Baptism. When our Blessed Lord used the word water, His hearers would understand what He meant. They had learned by John the Baptists baptism that there was a cleansing use connected with it. Flesh may attain to great degrees of holiness, as it did in the case of John the Baptist, but remember what our Lord said of him: The least in the Kingdom of Heaven is greater than he, that is, on a higher scale of being even than was John the Baptist.

III. Practical application.To be practical

(a) Let us think more of the great sacrament of baptism. Is sufficient reverence and honour paid to that sacrament? Is there not a tendency, not only in our branch of the Church but elsewhere, to have this sacrament of Holy Baptism administered in too much of a hole-and-corner way? Our Prayer Book is quite clear; it is to be public baptism. Every one of us ought from time to time to take an opportunity of being present at the sacrament of Holy Baptism. It is not a matter of indifference.

(b) It ought to be oftener that we remember our vows. Let our minds go back, although we cannot recollect it ourselves, to the fact that we have been baptized, that certain promises were made in our name, and that, at the moment of our baptism, we were innocent. Let us struggle as far as we can to keep that innocence, and, if we have lost it, to regain it by repentance, by keeping our conscience tender, and being on our guard against all those little sins which come in and defile the soul; and then, not only that, but let us stir up that gift which is in us through the waters of Holy Baptism, remembering that we are not our own.

Christ has claimed us as His own, having bought us with a price, and therefore we are to glorify Him in our bodies and in our spirits which are His.

Archdeacon J. R. Vincent.

Illustration

Baptism is one of the foundation truths of the doctrines of Christ, which every Christian ought to know about, yet, for all that, you are perfectly well aware that there is a great deal of indefiniteness about this sacrament, and there is so much in the popular teaching of the day which goes clean contrary to the teaching of the Church on this subjectnay, to the teaching of Holy Scripture itselfthat we have to be careful. Holy Baptism, to the ordinary man, is just a kind of form which babies have to go through, to be got over in as quick and easy a way as possible. The father may stay at home; the mother, who cannot help herself, will just come and bring the child to the font at the most convenient time to her, and then it is all done with; and I suppose to a great many of us baptism is something which is past and gone. It has really no practical bearing upon our lives to-day. That ought not so to be.

Fuente: Church Pulpit Commentary

6:3

Rom 6:3. Death means separation regardless of when or how the word is used. The body and spirit of Christ were separated at his death, and it was done for the sins of man. He died for sin, but in order for it to benefit a man, he likewise must die–must die to sin, which means that he is to be separated from the practice of sin by repentance. In order for this figurative death of a man to be benefited by the literal death of Christ, it is necessary for him to get into that death. Divine wisdom has decreed that such an experience is to be accomplished by baptism.

Fuente: Combined Bible Commentary

Rom 6:3. Or are ye ignorant. If this is doubtful, then I appeal directly to your experimental knowledge.

All we who, referring to the same persons as in Rom 6:2; all without exception.

Were baptised into Christ Jesus. Into, in such expressions, does not point to the external element (although immersion was, and in the East still is, the usual mode), but has a far deeper meaning. Baptism into Christ Jesus was the sign of participation in Him, union with Him, and the Apostle asserts that they all knew that this union meant fellowship with His death, so that they were baptised into his death; hence with Him they die unto sin. The reference to baptism does not suggest baptismal regeneration; it both connects and distinguishes baptism and regeneration, as the visible sign and the invisible grace of the renewing Spirit. Let us not separate what the Lord has joined together. We ought, in baptism, to recognize a spiritual laver; we ought in it to embrace a witness to the remission of sins and a pledge of our renewal; and yet so to leave both to Christ and the Holy Spirit the honor that is theirs, as that no part of the salvation be transferred to the sign (Calvin).

Fuente: A Popular Commentary on the New Testament

To be baptized into Christ, is by baptism to take the name of Christ upon us, to be incorporated, ingrafted, and implanted into the church of Christ, being made visible members of his mystical body by baptism. To be baptized into Christ’s death, imports, our being conformed to him in the likeness of his death; our being engaged to die unto sin; as Christ died for sin.

Learn hence, That the death of Christ was a lively representation of the death of sin; and believers are to imitate his death, in their dying daily unto sin.

Did Christ die for us a painful, shameful, and accursed death? such a death must sin die in us. Was his death for sin free and voluntary?

so must we die to sin.

Was his death an universal crucifixion, did no life, sense, or motion remain with him?

thus must we imitate the likeness of his death, by an universal mortification of every known sin, which occasioned his dying.

In a word, did Christ die and rise again, never to die more?

so must we die unto sin, and walk in newness of life.

How shall we that are dead unto sin, live any longer therein?

Thus it appears the indispensible duty of all Christians, to transcribe the copy of Christ’s death in their hearts and lives.

Fuente: Expository Notes with Practical Observations on the New Testament

Rom 6:3-4. Know ye not Can any of you be ignorant of this great and obvious truth, that so many of us as were baptized into Christ That is, into the profession of the Christian faith; or implanted into and made a part of the mystical body of Christ by baptism, (as seems to imply,) were baptized into his death Engaged by baptism to be conformed to his death, by dying to sin, as he died for it, and crucifying our flesh with its affections and lusts, as his body was crucified on the cross; and also were made partakers of the benefits thereof, one of which is the mortifying of sin, and all sinful passions. Being baptized into Christ, or ingrafted into him through faith, we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection. Therefore we are buried with him Alluding to the ancient manner of baptizing by immersion; by baptism into death That is, to engage us to die unto sin, and to carry on the mortification and death of it more and more: that like as Christ was raised up from the dead by the glory That is, the glorious power; of the Father, even so we also In conformity thereto, should rise again by the same power; and should walk in newness of life As Christ being raised from the dead lives a new life in heaven. From all this it appears, that baptism, the rite of initiation into the Christian Church, is an emblematical representation of our dying to sin, and living to righteousness, in consequence of our union with Christ as members of his body; as also of the malignity of sin, in bringing death upon Christ, (Rom 6:10,) and upon all mankind, and of the efficacy of Christs death, in procuring for all pardoning mercy, renewing grace, and future glory; a resurrection both from spiritual and temporal death, to spiritual and eternal life.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 3. Or know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death?

The , or, or indeed, ought, according to the usual meaning of the phrase: or know ye not, to be paraphrased thus: Or, if you do not understand what I have just said (that there has been among you a death to sin), know you not then what was signified by the baptism which ye received? If you understood that rite, you would know that it supposes a death, and promises a second birth, which removes every possibility of a return to the old life. It has been generally concluded, from this mode of expression: Or know ye not…? that baptism was represented as being itself the death spoken of by St. Paul in Rom 6:2. I believe it is thereby made impossible to explain satisfactorily the whole of the following passage, especially the words: Therefore we are buried with Him by baptism into His death. According to these words, it is not to death, it is to the interment of the dead, that Paul compares baptism. And, indeed, just as the ceremony of interment, as a visible and public fact, attests death, so baptism, in so far as it is an outward and sensible act, attests faith, with the death to sin implicitly included in faith. As to the phrase: Or know ye not? it finds a still more natural explanation if baptism is regarded as the proof of death, than if, as is constantly done, to the detriment of the sense of this beautiful passage, baptism is identified with it. St. Paul means: Ye know not that ye are dead…? Well then, ye are ignorant that as many of you as there are, are men interred (baptized)! People do not bury the living. The , a pronoun of quantity: as many individuals as, differs from the pronoun of quality , a kind of people who. The point in question here is not, as in Rom 6:2, one of quality, but of quantity: Ye know not then that as many baptized (buried) persons as there are, so many dead are there.

Some take the word baptize in its literal sense of bathing, plunging, and understand: As many of you as were plunged into Christ. But in the similar formula, 1Co 10:2 : to be baptized into Moses ( ), the meaning is certainly not: to be plunged into Moses. The word baptized is to be taken in its technical sense: to be baptized with water (by the fact of the passage through the sea and under the cloud), and the clause must consequently signify: in relation to Moses, as a typical Saviourthat is to say, in order to having part in the divine deliverance of which Moses was the agent. Such is likewise the meaning of the being baptized into Christ Jesus, in our passage: Ye received baptism with water in relation to the person of Jesus Christ, whose property ye became by that act. Comp. the phrase: being baptized, , into the name of (Mat 28:19 and 1Co 1:13), which should be explained in a similar manner. One is not plunged into a name, but into water in relation to () a namethat is to say, to the new revelation of God expressed in a name. It is to the God revealed under this form that the believer consecrates himself externally by baptism.

The title Christ is placed here, as Rom 1:1, before the name of the historical person (Jesus). The idea of the office evidently takes precedence in the context of that of the person. Yet Paul adds the name Jesus, which is wrongly omitted by the Vatic., for this name is closely connected with the fact of the death which is about to be brought into relief.

In this expression: being baptized into death, the sense plunged would be less inadmissible than in the preceding phrase; for an abstract object like death lends itself better to the notion of plunging into, than a personal one like Moses or Christ. But if such had been the apostle’s meaning, would he not rather have said: into His blood, than into His death? We think, therefore, that here too it is more exact to explain: baptized with water in relation to His death. When one is baptized into Christ, it is in virtue of His death that the bond thus formed with Him is contracted. For by His blood we have been bought with a price. Baptism serves only to give him in fact what belongs to him in right by this act of purchase. Baptism thus supposes the death of Christ and that of the baptized man man himself (through the appropriation of Christ’s death). Hence the conclusion drawn in Rom 6:4, and which brings the argument to a close.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?

Fuente: McGarvey and Pendleton Commentaries (New Testament)

3. Do you not know that so many of us as were baptized into Jesus Christ were baptized into his death? While there is a beautiful symbolism in water baptism, typifying the baptism of the Holy Spirit by which sin is exterminated, God forbid that we should run into papistical dogmas of baptismal regeneration by giving a materialistic interpretation to this passage. It does not say baptized into water, but into Jesus Christ. Hence, the construction of it simply to mean water baptism materializes God and runs into idolatry. This baptism, which is none other than that of the Holy Ghost, actually puts you in Christ, where there is no sin, thus utterly and eternally annihilating sin, as we have indicated by our baptism into His death. Just as Christ died on the cross, so do we die to sin in this baptism, when by the Holy Ghost we are baptized into the death of Christ, when we are as free from sin as the dead body of Jesus was from life while lying in the tomb.

Fuente: William Godbey’s Commentary on the New Testament

Verse 3

Were baptized into his death. The idea expressed in this passage seems to be this,–that, by the union of the believer with Christ, represented by the rite of baptism by which it is consummated, he under goes a change analogous to the death and resurrection of Christ; for, as Christ, at his crucifixion, brought one life,–that is, his life as mortal man,–to a close, and by his resurrection commenced a new life, as it were,–that is, his immortality,–so the believer closes his life of sin, and commences a new spiritual existence. Thus he becomes dead to sin, and alive to God. (Romans 6:11.) That this is the meaning, appears to be distinctly stated in Romans 6:4.

Fuente: Abbott’s Illustrated New Testament

6:3 {3} Know ye not, that so many of us as were baptized into {c} Jesus Christ were baptized into his death?

(3) There are three parts of this sanctification: that is, the death of the old man or sin, his burial, and the resurrection of the new man, descending into us from the virtue of the death, burial, and resurrection of Christ, of which benefit our baptism is a sign and pledge.

(c) To the end that growing up as one with him, we should receive his strength to extinguish sin in us, and to make us new men.

Fuente: Geneva Bible Notes

Our baptism into (with respect to) Jesus Christ resulted in our death to sin.

"It appears that Paul had both the literal and figurative in mind in this paragraph, for he used the readers’ experience of water baptism to remind them of their identification with Christ through the baptism of the Holy Spirit." [Note: Wiersbe, 1:531.]

"Baptism . . . functions as shorthand for the conversion experience as a whole." [Note: Moo, p. 355.]

Water baptism for the early Christians was an initiation into Christian existence. Baptism joins the believer with Jesus Christ in public profession, which includes joining him or her with Christ in His death. Union with Christ in baptism then necessitates our burial and resurrection with Him.

". . . there is no evidence in Romans 6, or in the NT elsewhere, that the actual physical movements-immersion and emersion-involved in baptism were accorded symbolical significance. The focus in Romans 6, certainly, is not on the ritual of baptism, but the simple event of baptism. . . .

"’Burial with Christ’ is a description of the participation of the believer in Christ’s own burial, a participation that is mediated by baptism." [Note: Ibid., pp. 362, 363.]

"It is not that the believer in baptism is laid in his own grave, but that through that action he is set alongside Christ Jesus in his." [Note: G. R. Beasley-Murray, Baptism in the New Testament, p. 130.]

". . . baptism is introduced not to explain how we were buried with Christ but to demonstrate that we were buried with Christ." [Note: Moo, p. 364. See his excursus on Paul’s "with Christ" concept on pages 391-95.]

"From this and other references to baptism in Paul’s writings, it is plain that he did not regard baptism as an ’optional extra’ in the Christian life." [Note: Bruce, p. 128.]

Neither did Paul regard it as essential for salvation (e.g., 1Co 1:17). Jesus’ burial was not part of His saving work. It simply proved that He had died (1Co 15:3-4). Similarly His resurrection was not part of His saving work. It proved that death could not hold Him because He was sinless (cf. Act 2:24).

God not only raised Jesus Christ but also imparts new life to believers. Walking in newness of life shows that the believer has received new life (cf. 2Co 5:17). "Glory" in Rom 6:4 has power in view (cf. Joh 11:40).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)