Baptism into Christ for Newness of Life (Rom 6.1-7) WestminsterReformedChurch.org Pastor Ostella April 16, 2017 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. 5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. Introduction It surprises many readers that Paul introduces water baptism into his argument at this point in the book of Romans. Some readers are so surprised that they deny that the water ritual is even present here, opting for the view that the passage is about the baptism of the Spirit. However, that view depends on an argument that virtually removes water baptism from the NT, including Matthew 28 where Jesus speaks of being baptized into the triune God in parallel with Paul s words here on baptized into Christ. We cannot make a hard separation between Spirit baptism and water baptism. 1 Therefore, this simple ritual is loaded with theology and we should expect to find some treasures as we earnestly wrestle with Romans 6.1-7 today. In this text, Paul speaks of baptism into Christ for newness of life. It breaks out into two headings: baptism is an application of union with Christ in His death, and baptism is an application of union with Christ in His death for newness of life. These things are as practical as they are profound. Careful study and prayerful meditation on this text are essential for a healthy Christian outlook and walk. I. Baptism is an application of union with Christ in His death In 6.1-3, we have four questions. These questions contain truths that introduce and support the conclusion of 6.4 (we were buried therefore by baptism in order that). Baptism surfaces in the fourth question. A. The first question of 6.1a points in two directions: What shall we say then? ( then is an arrow pointing back to chapter 5; say looks forward to 6.1-7). Paul takes us back in thought to the previous section about life by the one man s obedience that overcomes death that came by one man s disobedience. We all sinned in the one sin of Adam and through Him sin entered the world, death reigned, and sin reigned in death. But through the one man, Jesus, we receive abounding grace so that as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord (5.21). Grace is the grace of God. Righteousness is the righteousness of God. God reigns in grace through His righteousness and His gift of justifying righteousness through which He brings us to eternal life. This look-back is doctrinally full and therefore apparently complete. Can anything more be said? Yes, Paul says, as his question indicates: what shall we say then about God s grace? There is much yet to say. Much needs to be said about God s reign in grace through righteousness unto eternal life. But, we have to ask, what is left out? What is in need of setting more clearly before the readers (then and now)? B. The second question of 6.1b takes us to the the heart of this need: are we to continue in sin that grace may abound? Yet to be explored is the reign of righteousness in our daily living. Moreover, from this question, we get an idea of the wrong way to think about the road to glory. The particular concern may be put like this: if grace reigns through justifying righteousness to eternal life, then how shall we factor in the reality that we still sin? A pitfall, a potential abuse, a Accordingly, believers entered into the body of Christ to make up the local expression of the church at Corinth by 1 the Spirit in their water baptism (1 Cor 1.2; 12.13).
!2 possible misunderstanding, a real objection raised by some is that we not only still sin, but we have motivation to continue in sin. It has a pious sounding ring to it, namely, we should sin more to magnify grace all the more. To this, Paul gives a decisive reply: in no way, God forbid, 6.2a: by no means! The apostle recoils with abhorrence at the idea. His negation is decisive and emphatic. The idea that grace leads to greater sin is both a fundamental contradiction and a radical absurdity. There is a stench here. Something stinks in the state of Denmark! Thus, before getting into the specifics, Paul makes it clear that this is not what the rule of grace in the Christian life involves, not in the least. Instead, as he will crystalize in a single word, these teachings lead to sanctification on the journey to eternal life (6.19, 22). Clarity on sanctification requires that we revisit the subject of death. C. The third question speaks of our death (6.2b): How can we who died to sin still live in it? In view is not death under sin, but our death to sin. The implied answer is that we cannot continue to live in sin if we have died to sin because death and life are contradictory and cannot coexist: if we died to sin then it is impossible that we continue to live in it (things cannot be as they were). This means that in being justified under the rule of grace, a death has occurred in our relation to sin; we have died to it. Given that fact, Paul then asks, how can we still live in sin? Live in sin is not referring to the fact that we are still sinners. It has to do with the pitfall of misunderstanding that grace gives license to sin, even motivation to sin. 2 So being in Christ we are not to speak the language of sin. Being separated from France, why would our dominate language be French? Things are radically different: we have died to sin. This leads to the next question and from there to the meaning of baptism in this context. D. The fourth question introduces baptism in relationship to death (6.3): Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? What Paul presents is something that the readers should know about baptism, namely, that baptism is into Christ Jesus and therefore into His death. The first part of 6.4 reiterates the notion of being baptized into Christ and into His death, and it helps us understand what it means: We were buried...with him by baptism into death. Burial is the seal of death; it confirms the reality of death as a powerful fact of human degradation due to sin. Thus, Paul states that we died with Christ, and for emphasis, our death with Him is confirmed (metaphorically) by the seal of burial. In other words, 6.3 and 6.4a state the same truth forcefully: it is certainly true that we died with Him. We have come to an important step in the tight reasoning of Paul on this subject which begins with the fact that we died with Christ in His death and burial. This is important for practical righteous living. To appreciate the depth of truth here, we should ask the when question. When did this death occur? Since it took place with him (6.4a) and involves union with his death (6.3), then it occurred when Jesus died in the past outside the gates of Jerusalem. This is a radically important rock bottom truth. He is not saying that our death with Christ happened many years after His death; instead, we died with Him in His death. So, here we are in the present and we are told that we have union with Christ in history. Our union with Him in His saving accomplishment in the past in the history of our salvation; it is historia salutis (in the history of redemption). But we are justified by faith now in the present in our union with Christ that is effected by baptism in our personal histories. So, in the order and outworking of our salvation, in the ordo salutis, union with Him is applied to us in our lifetimes. Therefore, baptism is a means by which God gives us the benefits of Christ s death. By baptism, God brings our union with Christ to realization during This may have in it the objection that that is where the doctrine of grace leads and so even if Paul and company do 2 not teach it that way, nonetheless, that is where it goes and therefore the teaching is false. So, there is a dilemma here: either the teaching is false because it logically opens the door to greater sin or it is bad because it actually opens the door to greater sin. In effect, Paul shows that each horn of this dilemma is false.
!3 our journey through life. Water baptism is a means through which our union with Christ in His death is applied to us; a means through which God applies the benefits of the cross to us. The argument is almost complete. The next thing that Paul needs to do is explain how baptism supports not just our death, but our death to sin: so that we can no longer continue to live in sin. He arrives at this explanation in the conclusion of 6.4-7. This brings us to our second main point: baptism for newness of life. II. Baptism is an application of union with Christ in His death for newness of life To see this point, we have to read 6.4 in its entirety: We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. The whole verse is the conclusion. Paul concentrates on a specific benefit of union with Christ in His death that God gives to us through baptism (by baptism into death). That specific benefit is that we might walk in newness of life. The translation might walk should not throw us off track. It does not indicate potentiality or mere possibility. That is ruled out by the fact that this walk in newness of life is produced by the same power and majesty of God that raised Jesus from the dead: just as Christ was raised we too come to a new life. The translation might indicates that this new walk was still future when Christ died, but it was God s sure purpose in His eternal plan to save particular sinners, and He secured this sure purpose for them in the death of Christ. Thus, our new life was not only something purposed by God, but it was also something produced by the glory of God in all His power and majesty. And importantly, Paul affirms that God did this through baptism. So, baptism opens the door to newness of life as an action of new life. A person must be made alive, made new, to receive baptism in true obedience; so, it is an application of union with Christ in His death as part of God s way of fulfilling His purpose of giving us new life. In 6.5-7, Paul presents a number of things that confirm and unpack this understanding of baptism. A. First, in 6.5, newness of life by resurrection power is tied to death with Christ For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. Our death was spiritual, it was death to sin that condemned and enslaved us. His was physical and spiritual for the purpose of bearing the punishment of our sins. Therefore, because His death and resurrection are parts of the same whole, then we certainly also have a resurrection like His. That is, the resurrection power (of giving life to a physical corpse) is the power that raised us from spiritual death and brought us through the door of obedience in baptism into a new life. B. Second, in 6.6, our sin nature was crucified with Him Metaphorically, our corruption in sin died with Him in His crucifixion. The purpose was to render it powerless in our experience so that we would no longer be under the lordship of sin. Paul says, We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. We are thereby able to begin to live a new life by (the obedience of) baptism, an action of a person who is no longer enslaved to sin. The old self or old man refers to our inner self, fallen in Adam. Our former self was in bondage to a corrupt nature in sin and death. That has been decisively broken; put to death, crucified on the cross with Christ. And now that work has been applied to us in the transition from death to life in the present though the gospel and thus through our obedience to the gospel by baptism, again, as a action performed by someone released from sin s enslavement. C. Third, in 6.7, the confirmation continues For one who has died has been set free from sin. Obeying in baptism does not give us this freedom from bondage and death. That is impossible because the dead cannot act (the dead
!4 cannot manifest qualities of life) and the slave to sin cannot obey the Lord. 3 Therefore, again, baptism is union with Christ applied, and thus it is a free action of a former slave to sin. At this point, we should note that in 6.7 this deliverance from sin s lordship is expressed by the phrase, has been justified from sin, The translation, set free, (ESV) depends on no longer being slaves to sin (v. 6). We know that justification is God s declaration that a sinner is not guilty but righteous in His sight. Now we learn another truth, namely, to be declared righteous in union with Christ is for righteous living. God declares our righteous standing by faith and He also declares that His justifying righteousness moves us on a new path of life away from sin! This too is His doing and His promise for our journey on this new path. Thus, on the edge of duty, yet unstated, we are to absorb, ponder, and know these things that give us the good news of baptism in union with Christ for newness of life. Concluding remarks for perspective on Romans 6 and baptism 1) First, we should come to terms with the existence of anomalies We must grant that sometimes people are baptized without faith and there are professing believers who think (by false teaching) that there are no sacraments for the church today; so they have faith without baptism. On this latter view, baptism and communion are thought to be temporary in the early church. This is an odd teaching. Still, the point stands firm as gospelgood-news: when someone obeys the command of Christ to be baptized, if he does this from the heart (Rom 10.9-10) with faith (Col 2.12) in the Lordship of Christ (1 Cor 12.3,13) and in submission to Christ for discipleship (Mat 28.19-20), then his baptism is a free act of a person who has been set free by the power of God. Thus, that faith, that submission to Christ, that obedience, that baptism is the work of God in application of what God planned for the people He gave to Christ in the eternal covenant of redemption. So, baptism is an application of what Jesus secured for His people when He died for them on the cross. What God planned and Jesus secured is what the Spirit applies, namely, the setting free from sin that comes to expression in the freedom of the obedience of baptism by the power of grace. Therefore despite the anomalies, the good news shines through to us not only by reflection on this doctrine, not only by observing others baptized, but also (for many) in our own experience of obeying the command to be baptized and doing so in a newfound freedom from sin. 4 2) Second, we should come to terms with the significance of baptism This simple ritual has a profound depth of meaning. It is not simply our profession of faith. It is not simply God s promise of cleaning. Both of these things are part of its significance and the theology of baptism goes even deeper. Because Romans 6 teaches that the obedience of baptism is a way by which God applies our union with Christ in His death, then it is easy to conclude that efficacious grace is one of the things symbolized by water baptism. Moreover, because baptism is for newness of life, it represents (embodies and symbolizes) God s pledge to enable us to walk with Him in newness of life on the journey to eternal life. God s action in our baptism fills out the meaning of the reign of grace through righteousness leading to eternal life (Rom 5.21). The breach with sin is radical; God promises to complete what He has begun. As to what you do in baptism, you obey the gospel and pledge obedience to walk with the Lord in newness of life. And the very subject of baptism in Scripture, your baptism, and the baptism of others stand over you all throughout life. You hear God s pledge and you renew your pledge to Him. Baptism has a profound significance covenantally, as God s covenant gathered up 3 And of course, there is no power resident in the water of baptism, no regenerating or life-giving power. When parents baptize an infant child, they renew their covenant of baptism by which they pledge obedience, even 4 after the fact iff their own baptism was as infants. This is a dimension of valid baptism due to its objectivity.
!5 in the symbol, and as the renewal of your covenant to walk with God in a new life. Consequently, Romans 6 stresses the truth of union with Christ. In connection with baptism, this text undergirds the doctrine and practice of baptism in the life of the church. It raises the importance of baptism and, doing that, it also raises the importance of all the ins and outs of baptism. It is God s reminder of His covenant and it is covenant renewal on our part. It is hardly just a simple ritual. 3) Third, we should come to terms with the indicatives that ground the imperatives We are on the verge of hearing imperatives that arise here from these indicatives. The indicatives are statements regarding what God has done, is doing, and promises yet to do for us because of His love for us. Imperatives are what God commands us to do. In Romans 6.1-7, there are no imperatives. Of course, they are implied here to such a degree that we expect them at any moment; they do surface in the next section (6.11-14). They are implied here, for example, in the statement we know (do you not know, v. 3; and we know, v. 6). In other words, you should know and if you do not know, then dig in and find these things out, absorb them, and cherish them. In Romans so far Paul has been laying down the foundation of the good news of what God has done, is doing, and will do. He is in no hurry to state God s commands. That is because the commands will not be viewed rightly unless they are understood on the foundation of God s gospel concerning His Son. For now, then, our job is to take these truths to heart before we consider the specifics of Christian duty. In this way, we enter into a distinct orbit of thought about God s grace to us in Christ. Therefore, we have an approach to the reign of sin in death. Knowing the gospel, knowing these things, recalling our baptismal commitment to newness of life, knowing God s promise of cleansing going forward, knowing that justification sets us on a path away from sin by the power of God (6.7), then are we to continue in sin that grace may abound? In no way, because this attitude toward sin runs contrary to the direction in which your life is in fact moving by the power of God that is shown in the very fact of your obedience in baptism. The same old continuance in sin, or sinning to a greater degree than before, is upstream to the flow of what it means to be a Christian. The idea of license contradicts your commitment in baptism. To sin more goes against God s promise to you in your baptism in which He promises to keep cleaning up your life from the moment you left the courtroom on the new path He set for you away from sin. Ah! What a precious thought: I have died to sin. I have been baptized into Christ and into His death, which means that God has applied union with Him on the cross and in His resurrection to me by bringing me from death in sin to newness of life where I am no longer enslaved to sin and death. This sentiment is captured in the hymn we sang earlier: Long my imprisoned spirit lay, fast bound in sin and nature s night; thine eye diffused a quickening ray; I woke, the dungeon flamed with light; my chains fell off, my heart was free, I rose, went forth, and followed thee. These are indicatives that express His work for us in Christ that covers everything from the beginning of our Christian life to its end, from the beginning of the world to its end; from the eternal plan of God in eternity past in the pactum salutis to the consummation, and His promises cover all of the history of redemption in the time between our coming to Christ by faith and our final entry into glory. May we fall down before the majesty of God and the glory of His attributes; may the Holy Spirit burn the truth of the saving power of grace deep into our souls; may He teach us about our union with Christ in His death and resurrection that He applies to us in baptism; may He enable us to know these things; to know that we have been united with Him in His crucifixion and therefore raised with Him to new resurrection life that moves us away from sin on the path of righteousness that leads to heaven. To the praise and honor of the triune God, now in Christ s church and forever, amen!