A Sanctifying Spiritual Union to Christ (Part 1) – Romans 6:3–5

Romans 6:1–14 ESV

¹ 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. ⁸ Now if we have died with Christ, we believe that we will also live with him. ⁹ We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. ¹⁰ For the death he died he died to sin, once for all, but the life he lives he lives to God. ¹¹ So you also must consider yourselves dead to sin and alive to God in Christ Jesus. ¹² Let not sin therefore reign in your mortal body, to make you obey its passions. ¹³ Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. ¹⁴ For sin will have no dominion over you, since you are not under law but under grace.

If people are justified by faith alone, wouldn’t this reign of grace give them license to live however they want, to keep on sinning? Absolutely not. In Christ we are not only freed from the penalty of sin (through justification), we are also freed from the controlling power of sin and given new spiritual life so that we can learn to live holy lives that are pleasing to God (an ongoing process called sanctification).

God’s grace in Christ Jesus does not lead to more sin. Why not? Paul teaches here that…

Believers have been united to Christ and therefore participate in his victory over sin and in the new life his resurrection has inaugurated, so they must learn to live accordingly. (Rom 6:2-14)

When we take the baptism reference together with the verses that follow, Paul’s point is that believers have been united to Christ and therefore participate in his victory over sin and in the new life his resurrection has inaugurated, with the result that we must live according to this new position by living in submission to the new power (see also vv. 15-23).

To set up the application portion of this in vv. 11-14, Paul explains: 

Those who are justified by faith have also experienced a sanctifying spiritual union to Christ, which is applied at conversion but was achieved at the cross. (verses 3-10)

Our positional sanctification, being transferred from the dominion where sin and death rule, to the realm of grace with a new life and new Lord, Paul says, leads also to transformative sanctification.

Let me define some of my terms. Positional sanctification, being set apart to God in Christ, necessarily must lead to transformative sanctification—which is the way we often speak doctrinally about sanctification—the ongoing growth in holiness, in Christlikeness.

Along these lines, last week we showed how all of vv. 3-14 is encapsulated in Paul’s rhetorical question in v. 2: “How can we who died to sin still live in it?”

At that time we emphasized the continuity of Paul’s flow of thought, that justification leads to positional and transformative sanctification. Freedom from sin’s penalty is not the only issue. We have also been freed from the power of sin’s stronghold over us by being in Christ, which transfers us into a new kingdom of God’s grace with new life and new lordship in Christ. All this is achieved by Christ’s atoning death and resurrection life, and which we apply by responding in faith to God.

As Tom Schreiner notes, here is the overall point of the passage with regards to sin: “The grace that believers received is so powerful that it breaks the dominion of sin. Grace doesn’t simply involve forgiveness of sins; it also involves a transfer of lordship so that believers are no longer under the tyranny of sin.” (Schreiner)

With this summary of the passage encapsulated in v. 2 now behind us, we push forward to tackle more closely and carefully what Paul says in each of the subsequent parts: vv. 3-5, 6-10, 11-14. It’s that last section in which Paul gives application from his explanation of the believer’s sanctifying spiritual union to Christ. But the two sections before that answer the question: How exactly have those justified by faith died to sin and been given the ability to live in a new way that promotes holiness instead of license?

Our sanctifying spiritual union to Christ (in which we participate in the effects of his death and resurrection) is applied at conversion but was achieved at the cross and resurrection. My understanding of vv. 3-5 is that baptism is used synonymously here with the conversion experience, with Paul doing so because of the significant imagery that baptism portrays with regards to our sanctifying union with Christ. He then explains his meaning further by showing that this sanctifying union to Christ was achieved for us in the cross and resurrection.

Again, my understanding is that Paul says the justified do not go on living in sin because they have experienced a sanctifying union to Christ, achieved at the cross and applied at conversion.

So first Paul speaks of the experiential application in vv. 3-5.

A Sanctifying Spiritual Union to Christ in His Death and Resurrection Is Applied at Conversion [Portrayed in Baptism] (verses 3-5)

Paul begins this with another rhetorical question, followed by explanation. Romans 6:3–4 “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.”

And verse 5 summarizes this spiritual union and completes the thought of 4b, restating the emphasis on the believers participation in the effects of the resurrection: Romans 6:5 “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.”

It should be clear (at least after careful study and reflection) that Paul’s main point in the argument of these verses isn’t about the act of baptism per se, although baptism is indeed in view. We mustn’t lose sight of the point of the passage: Believers have been united to Christ and therefore participate in his victory over sin and in the new life his resurrection has inaugurated, with the result that we must learn to live accordingly. (Rom 6:2-14)

So although we necessarily wade into centuries-long controversies over baptism (pun intended), we do well to take care that the discussion doesn’t derail us from Paul’s overall point, but instead arises from and reinforces that point. So too, our understanding of complementary texts with this one must be consistent, seeking for our comprehension and consistency to come from the most likely meaning intended for the original audiences.

That is key for me, as I think it should be in our Bible study—the most likely meaning intended for the original audience.

Let me state my view again here, and then I’ll explain.

Paul is speaking of the spiritual realities that take place at conversion, which are promptly pictured in the believer’s baptism.

The point just mentioned about Paul’s audience is crucial. How would they take it when they hear Paul reference baptism in vv. 3-4a? (two verbs and one noun referring to baptism) Paul even says, “Do you not know…?”, suggesting that the Christian reader in Rome should know that we “who have been baptized into Christ Jesus were baptized into his death.” They would almost certainly and naturally think of their water baptism that took place when they converted to Christ, which at the time was practiced by being fully immersed underwater and re-emerging.

Of course, there can be no question that there is a spiritual component, even that such is the priority to what Paul is saying. Therefore, it is possible that “baptized” or “immersed” could be metaphorical only, referring to the work of God by his Spirit to “immerse” us into Christ—unite us to Christ. However, as a reader, I’m left thinking that baptism as it was practiced is deliberately what Paul aims to draw on, in the fullness of the dramatized metaphor, to make this spiritual point: Romans 6:4 “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.” 

I therefore agree with Tom Schreiner and Douglas Moo that Paul’s audience would almost certainly have thought of their own water baptism at conversion as Paul speaks of this. It is extremely likely that Paul’s Roman Christian readers hear baptism into Christ and think of actual water baptism, which was the prompt outward sign of their conversion to Christ.

Now, why do I say that it’s conversion that applies the truths Paul describes and not the water baptism itself?

1. The very act of baptism (immersion into water and reemergence) was meant to be an external portrayal of an internal reality. What Gentiles did in conversion to Judaism was a baptism of repentance from sin and paganism and demonstration of full commitment to Yahweh. And that was meant to be a picture, not to actually achieve the thing. This act portrayed an inner repentance and the removal of the old life to a new life of following Israel’s God. So John the Baptizer surprised his Jewish target audience by telling them that they needed this same kind of repentance from the way they were living in order to be ready for the coming Messiah. - Again, water baptism doesn’t accomplish the thing, but it demonstrates the new commitment, while symbolizing aspects of that transformation. The actual thing is the commitment of faith to God, which Paul has taken great pains to teach here in his letter to the saints in Rome.
2. If the water itself doesn’t accomplish the actual thing, then Paul and Peter can use baptism as a synecdoche for the full concept of conversion (in a context where the imagery of water baptism is helpful for teaching point). Synecdoche is an ancient and common figure of speech where a part of something is used to stand in for the whole. Now we may not use the term much, if ever, but we actually do the thing synecdoche refers to all the time. You say “nice wheels” when you mean the whole car, and we might jokingly say the “gray beards” when referring to the older gentlemen. Synecdoche is used for conciseness (complex ideas conveyed briefly), for imagery (create a vivid mental image for the reader), and for emphasis (to highlight a specific aspect of the thing being described). Doesn’t that sound exactly like what Paul is doing here? He is giving a complex idea concisely, providing us with a vivid picture, and highlighting specific aspects of the thing described (death to sin and a new way of life).

While I don’t have time to walk us through it today, I’m convinced this also explains the way Peter speaks of baptism in a couple of texts, where it serves his teaching purpose to use baptism as synonymous with entrance into the saving experience by faith. (see Acts 2:38 & 1 Pet 3:21)

So let’s circle back. Paul speaks of water baptism as a reference for conversion (which he has made abundantly clear is by grace through faith and not works). By doing so, Paul’s emphasis remains on the spiritual realities of that conversion—spiritual realities of which baptism serves as a particularly helpful picture. Why?

Baptism visually and symbolically demonstrates the spiritual reality of our union with Christ in his death and resurrection.

[repeat]

Again it is verse 4 that explains the baptism into Christ’s death, and then also gives a result, a purpose. Rom 6:4

Romans 6:4 ESV

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.

Being buried means that death is confirmed. You don’t bury anyone who’s only “mostly dead,” because “mostly dead is slightly alive.” (Miracle Max, The Princess Bride). The point is, we can picture this burial with him by baptism into death, as if descending into death. So verse 5 will reiterate that we have been united with him in a death like his.

Now normally, death would be all there is to it, and that’s the end of the story, at least for now. However, Paul says there’s a purposeful result of this baptism into his 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.”

Paul’s reference to glory seems to be an association with God’s majesty and power, such that Christ was raised by God’s glorious majesty and power. So that same resurrection majesty and power of God’s glory has been applied to our participation in Christ’s victory over sin and in the new life his resurrection has inaugurated. “In order that… we too may walk in newness of life.”

Although this nods toward the application Paul will come to in 11-14, the statement is not imperative but declarative. Christ’s resurrection means new spiritual life for those united to him. Rom 6:5

Romans 6:5 ESV

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.

Having already established that we have been united with him in his death, Paul adds to verse 4b here, that we shall certainly be united with him in a resurrection like his. Like Paul, the NT authors speak with one voice (which shouldn’t surprise us bc the voice of inspired Scripture is God’s voice). With one voice the NT proclaims that… 

Christ’s resurrection has already assured the believer’s future resurrection to God (v. 5b), a reality which also inaugurated a new spiritual life in Christ (v. 4b). 

So the point for Paul here is that it is essential that we have this sanctifying union to Christ. By Christ’s obedience that he carried out to the cross, in Him God defeated sin’s power and death’s dominion, giving us spiritual life and freedom to live for God, even now.

Therefore we do not continue in sin that grace may abound. Rather, God’s abounding grace to is so great that he unites us to Christ and thereby empowers us to live for Him.

The application will then be to live in a way that is consistent with this union to Christ in the effects of his death, burial, and resurrection.

And then we will discuss together next time, Paul continues to explain that this participation with Christ which is applied at conversion (signified here by identification with Christ in baptism), was achieved on Good Friday and Easter.

The Sanctifying Results of this Spiritual Union Were Achieved in Christ’s Cross & Resurrection (verses 6-10)

Verses 6-10 explain that the reality for this spiritual accomplishment was performed in the cross and resurrection of Jesus.

For today, what should we take away as implications from this text about our sanctifying spiritual union to Christ that is dramatized in our water baptism?

[Conclusion]

Well, here is how we might summarize the point: Grace through faith unites us with Christ in what he achievedby his atoning death and triumphant resurrection, which is applied to us experientially at the time of conversion (and is promptly pictured in baptism as outward demonstration of repentance from sin and identification with Jesus).

While I think this text does have implications for what should be considered as normative practice for the mode of baptism (immersion), we shouldn’t forget that spiritual sanctification in Christ is the point Paul is making. (The same is true in Col 2:12, where Paul again compares baptism to burial and resurrection. It should likely have implications for our normative practice of baptism, but the main point is still the spiritual reality that has taken place in the life of the believer.)

We do not continue in sin that grace may abound. Rather, God’s abounding grace to us is so great that he unites us to Christ and thereby empowers us to live for Him. - We must therefore live with a grateful and watchful desire to please God, with a corresponding alertness to the deceptive and destructive allurement of sin.

As regards baptism… If you have repented of sin and self in trust in Christ alone to restore you to God, then I encourage you to be baptized as commanded by Christ. Water baptism won’t save you or seal your salvation, but it is an act of obedience to Christ, an outward enactment not only of repentance for the removal of sin, but also of identification with the means by which Christ provided for forgiveness and life to live for God. Therefore, as an act of submission to the Lord Jesus, water baptism signifies a complete identification with the Lord Jesus.

Grace through faith unites us with Christ in what he achieved by his atoning death and triumphant resurrection, which is applied to us experientially at the time of conversion (and is promptly pictured in baptism as outward demonstration of repentance from sin and identification with Jesus).

PRAY

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