you evaluate this section with 5:20 and 6:14, the deeper intended understanding is not to live under law (Galatians 4:21, 31; 5:1-4).

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1 Romans Chapter 6 Romans 6:1-4 What shall we say then? Are we to continue in sin so that grace may increase? May it never be! How shall we who died to sin still live in it? Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore, we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. Chapter 5 provides the doctrinal information that the sacrifice of Jesus and the grace of God is more than sufficient to cover all the sins of the human race for all time. Law came in so that rebellion would increase, but where sin increased, grace abounded all the more. There is no sin, no law that can be broken, and no obstinate rebellion that can t be overcome by the grace of God through the fulfillment of the righteous standard of God by Jesus Christ. The common human inference is to permit sin to increase so that the amazing benefit of grace would also increase. As we discovered last week, the amount of grace is static. It has been provided and is greater than the whole amount of sin. The grace that overcomes does not increase. Therefore, the main thought of increasing sin in order to increase grace is false. The information that is found in Romans 6-8 provides the foundational understanding in order to live a proper and God-honoring spiritual life. The application of this doctrine begins in Chapter 12. Chapter 5 was the effectiveness and awesomeness of grace. Chapter 6 provides some dogmatic conclusions as to the understanding of us having been baptized into Christ. Spiritual life is one of the most misunderstood doctrines in churches today. The new spirituality is based on a mystical view. Atheists claim to have a spirituality and perform spiritual healing. spirituality is the aspect of humanity that refers to the way individuals seek and express meaning and purpose and the way they experience their connectedness to the moment, to self, to others, to nature, and to the significant or sacred. spirituality means any experience that is thought to bring the experiencer into contact with the divine. the spiritual dimension tries to be in harmony with the universe, and strives for answers about the infinite, and comes into focus when the person faces emotional stress, physical illness, or death. Spirituality is about seeking a meaningful connection with something bigger than yourself, which can result in positive emotions, such as peace, awe, contentment, gratitude, and acceptance.

2 Christian Spiritual Formation or Contemplative Spirituality is an intentional Christian practice much like that of Eastern Mysticism, which claims as its goal the development of religious maturity that leads to Christian devoutness which has it roots in the ancient practices found in those of religious orders, Ascetics and others. One engages in spiritual formation through: contemplative prayer, the pseudo-study of scripture, journaling, fasting, simplicity, solitude, confession, worship, submission, service, or guidance. If one desires to get additional information on this: search 2015 Chafer Theological Conference: speaker Bruce Baker Ancient-Future Faith and the Spiritual Formation Movement This is not the biblical understanding. πνευματικός pneumatikos (pnew-maht-ih-kos) is the word for spiritual (1 st Corinthians 2:13-15; 3:1; Galatians 6:1; Colossians 1:9). The suffix -ikos indicates characterized by. Therefore, the biblical understanding of being spiritual is being characterized by that which is of the Spirit. The Holy Spirit is God. It would be living a life that can be determined as characterized by the character of God. This is only accomplished by a belief in the promise of God with an attitude that God alone is able to bring about this character in the life of the believer. To be honest, the question posed in verse 1 is more complex than the over-simplification of sin more to increase grace. What shall we say the verb is in the first person plural. Paul places himself in the question. Therefore the question is not an abstract one (someone may say ). This response plagues the church then as well as now. The inferential question starts with τίς tis οὖν oun, an inferential particle with the interrogative pronoun. Translated very consistently what then. This introduction is used by Paul in Romans eleven times (3:1,9; 4:1; 6:1,15,21; 7:7; 8:31; 9:14,30; 11:17). All of the uses draw attention to a particular doctrine that Paul is making a strong, dogmatic statement about. Paul is clear, poignant, and very strong in the point that he is making. In Chapter 5 Paul provides the doctrine that is life-altering information to the believer. In Chapter 6 Paul draws conclusions using a false premise to establish a dogmatic truth. By the time we finish with this chapter we should have established what our mental attitude must be concerning the nature of what we will allow to control us, having been declared righteous. The question that is posed in verse 1, and the dogmatic inferential conclusion, is not fully answered until 6:14. Paul takes ten sentences to fully explain the doctrine of not being controlled by sin. The passage has a double significance. Paul concludes by saying to not be controlled by sin and do not place yourself under law which only increases sin. The obvious conclusion is that we must not allow ourselves to be controlled by sin. When

3 you evaluate this section with 5:20 and 6:14, the deeper intended understanding is not to live under law (Galatians 4:21, 31; 5:1-4). To the believer who has a problem with living in overt sin, that one must change his mind in regards to sin and live by the Spirit. To the moral believer who thinks he is good because he follows the law or an adaptation of it (New Testament Law), that person only increases his sin; this person must not place himself under law but under the grace of God and live by the Spirit. The reader must evaluate where they are and fix doctrine where it needs correcting. Getting into the text: Are we to continue is one verb (Aorist Subjunctive) ἐπιμένω epimenō (eh-pee-meh - no) means to tarry, abide under, to remain in. The word is used in Romans 11: The word does not mean to continue to perform, rather to remain in a place or in a system of belief (Colossians 1:23; 1 st Timothy 4:16). It does not say to perpetually sin, it states to continue in the system of sin (verses 6-11). Paul uses the standard word for sin, ἁμαρτία hamartia (hah-mahr-tee-ah), but it is modified by an article. In this context we need to ask, what is the particular nature here? The context indicates the system of sin. The next clause is a hina, so that grace may increase. May increase is the same verb from verse 20 not abound, but increase. As we have already established, this is a faulty conclusion based on not understanding the nature of the lump of grace, not God providing grace as we sin. The grace was provided by Jesus by His life, death, resurrection, and ascension. Paul answers his own question; this is not rhetorical. Human reasoning could and probably would conclude with this point. But Paul not only provides the proper viewpoint answer, he also provides the reasoning. μή mē γίνομαι ginomai (literal mē ginoito may ghin -ah-tah) is the strongest form of negation that can be spoken. This does not mean that Paul simply desires that this would not take place, rather it is impossible to take place. Paul uses this negation 11 times in Romans (3:4; 7:7; 11:1) **Cotton Patch Bible adds an explicative. If I were to have a modern version, I would choose inconceivable but the word does not mean what most people think it means. The main point is that it is not a desire but the strongest negation. In verse 2 Paul then explains the reasoning for not living under the system of sin. The short answer is that we have died to the sin. Died is ἀποθνῄσκω apothnēskō (ah-pah-thnay -skoh) and means to be put to death. This is the word used for Christ dying for mankind in Romans 5:6, 8. This statement we who died to sin is expounded upon in verses The concept of us dying with Christ will be developed as we proceed through the chapter. The short answer is because we have been baptized with Christ. The long answer will be fully

4 developed as we proceed. So if we have died to sin (and we have) then how could we still live in it? The question is self-identifying. Verse 3 askes a question that if translated literally would not be considered very nice. Are you ignorant? ἀγνοέω agnoeō (ahgh-nah-eh -oh) does not mean a mental deficiency or inability to learn. To translate this stupid is not the intent of the word. This means not knowing, not understanding. The use of the word indicates that the readers are expected to know, but just in case they do not, Paul explains the doctrine of being baptized into Christ Jesus and the implication. The verb baptize is βαπτίζω baptizō (bap-teed -zoh) and is a transliterated word. meaning that English has adapted the Greek word into our language with a perceived definition. To define does not mean to rename. βάπτισμα baptisma; βαπτισμός baptismos; βάπτω baptō; ἐμβάπτω embaptō βαπτισμός baptismos (4x) ritual washings, cleansings; (Mark 7:4,8; Hebrews 6:2; 9:10). βάπτω baptō (4x) to dip, to sop; (Luke 16:24; John 13:26; Revelation 19:13) ἐμβάπτω embaptō (4x) all deal with Judas at the last supper βάπτισμα baptisma (19x) Noun. The act of being immersed, That which has been baptized βαπτίζω baptizō (77x) to be completely immersed, this was used in extra-biblical works, to draw out, to soak, to be flooded, to be overwhelmed (by people); a sunk ship; this Greek word was not used outside of the Bible as a ritual bath. The only use of this in the Septuagint is in 2 nd Kings 5:10,14 (uncommon practice). In the New Testament there are typically seven different baptisms that are mentioned: The Baptism of John (Mark 1:4) The Baptism of Jesus (Matthew 3:13-17) Baptism of Fire (Matthew 3:11-12) Baptism of the Holy Spirit (Ephesians 1:13-14; 1 st Corinthians 12:13) Baptisms of the Sufferings of Christ (Mark 10:35-39) Baptism of Moses (1 st Corinthians 10:1-3) Believer s Baptism (Matthew 28:19; 1 st Corinthians 1:13-17) **Baptism into Jesus; in the name of Jesus (Romans 6:1-4; Acts 19:1-7; Galatians 3:27)

5 Textual observations: Used in Romans 6 (3x); used in 1 st Corinthians 1 (7x); in the rest of 1 st Corinthians (4x); in Galatians 3:27; Ephesians 4:5; Colossians 2:12; 1 st Peter 3:21. Of the 96 times used in the New Testament, all but 18 are in the Gospels and Acts. The definition of the verb in consideration of the various uses in the New Testament is that of being immersed in, being identified into (with). The method of baptism is never given. In the pastoral epistles Paul never tells Timothy or Titus to baptize or how to baptize. A believer is never identified as in need of baptism, being a believer is always identified as having been baptized into Jesus (or Holy Spirit). Baptism Conclusion The Baptism in the Gospels and Acts was a Jewish practice to identify a person ready for service. Believer water baptism can be a good tradition as long as it understood what it is and what it is not. The baptism of Romans 6:3-4 is being identified with Christ, having believed in Jesus for forgiveness and the gift of righteousness. Having been identified with Christ Jesus we were identified with His death.