Class Notes: 6/16/2024

The book of Romans part 231; Rom 6:3-4;

https://youtu.be/0irRmOs5JpQ

In our verse by verse study of Romans last time we started on Rom 6:3; in the Greek word order it reads "or do you not know that all of us who were baptized into Christ Jesus into the death of Him we were baptized"

It begins with the prepositional phrase "eis" (into) plus the accusative singular of "the thanatos" (the death). With the article it is monadic referring to the spiritual death of Jesus Christ on the cross where the sins of the entire world were judicially imputed to Him and judged by God's justice.

This is the predicate for propitiation and reconciliation in salvation. The accusative singular of the definite article before the noun is used to denote a previous reference. The definite article may be used to point out an object such as spiritual death which has been discussed and defined previously, as in Rom 5:14, 17, 21.

Rom 6:3; Plus the possessive genitive singular from the intensive pronoun "autos" (his) that is a possessive pronoun that is used to emphasize the uniqueness of Jesus Christ's spiritual death on the cross.

His unique spiritual death was receiving all of the sins of the entire world by imputation and being judged for all of them, and at the same time rejecting good and evil, thereby separating good and evil from sin that was the target of His efficacious work on the cross.

"were baptized" is the aorist passive indicative of " baptizo" (immersed) again transliterated baptized referring to the baptism of God the Holy Spirit.

The aorist tense is a constantive aorist that describes the momentary action at the moment of salvation adjustment to God's justice on the basis of faith in Jesus Christ. The passive voice: the believer receives the action of the verb at the moment of salvation.

Expanded Translation Rom 6:3; "Or are you ignorant that all of us who have been baptized into Jesus Christ, into his spiritual death were baptized?"

We see here that the baptism of the Holy Spirit specifically places the believer into union with Jesus Christ, establishing positional truth. This verse emphasizes union with Jesus Christ in His spiritual death on the cross. The next verse will emphasize union with Christ in His physical death and his burial.

Union with Christ in His death has two applications; first, all personal sins were judged at the cross and second, good and evil were not judged because they were purposefully not imputed.

Personal sin had to be judged for the grace provision of salvation but good and evil could not be imputed and could not be judged for salvation, and will not be judged until after each of the resurrections.

This means that good and evil continue as satan's policy that is the issue of the angelic conflict until after every person has been resurrected at the end of human history.

First the old sin nature's ruling power over human life was broken and believers are identified with Christ when He destroyed the sovereignty of the old sin nature over human life.

Because of the baptism of the Holy Spirit every believer is positionally separated from good and evil so they can also choose to reject human good and evil. Having been positionally separated from good and evil the believer can walk in newness of life that is the environment for the a fortiori blessings that were discussed in the previous chapter.

Those blessings are received directly from God's justice at spiritual maturity along with the environment that is provided through the baptism of the Spirit that results in the mature believer possessing greater blessing than Adam and the Woman had in the Garden of Eden, by having an encapsulated environment that God establishes to enjoy those blessings.

The newness of life that is provided through the baptism of the Spirit also includes positional freedom from producing good and evil. Not only are believers free from the tyranny of good and evil but also they are free from being required to produce good and evil.

This means that the believer has no obligation to improve the devil's world through social action, socialism, the welfare state, communism, environmentalism, or any social gospel, social action, or by getting involved with anything else that the left gets involved in to improve the devil's world.

The human race is protected from satan's policy of good and evil through the laws of divine establishment that promotes freedom instead of so called improvement of hope and change that cleans up the devil's world by destroying freedom.

In addition to the laws of divine establishment the baptism of the Holy Spirit positionally insulates believers from good and evil so they can choose to reject it experientially.

The newness of life mentioned at the end of the next verse includes freedom from the production of human good and evil. While the production of divine good is not the means of blessing and reward from God's justice it is the spiritual result of the spiritual advance to spiritual maturity.

The more the believer grows spiritually the more the believer produces spiritually but production is always a result, never the means.

Separated from the useless activity of producing human good and the function of evil, the life of the believer can be devoted to glorifying the Lord Jesus Christ through maximum knowledge of Bible doctrine, that requires the consistent and persistent function of God's system of GASP.

The result of this is spiritual maturity and maximum blessing from God's justice that glorifies God to the maximum in the angelic conflict.

Rom 6:4; "Therefore we have been buried together with him." The idea of being buried with a dead person may not appeal to a living person but this is a spiritual concept that explains a principle that occurred at salvation.

The aorist passive indicative of the verb, "synthapto" (buried together) means to be buried with someone. This is a constantive aorist that refers to a momentary action that occurred at the point of salvation. It is a momentary action that is related to Jesus' physical death and burial.

He died physically on the cross and was buried shortly thereafter in Joseph's tomb. In Christ's physical death He was still perfect because He was impeccable. He still had a cell structure that was not contaminated by the old sin nature therefore He had no trends toward sin or toward the production of good or evil.

He did not have a body of corruption. The judicial imputation of all sins had occurred, they had been judged by God's justice as a part of His substitutionary spiritual death. At the same time as the saving work on the cross occurred satan's policy of good and evil that are the production of the sin nature was rejected.

Good and evil were not judged on the cross because good and evil is satan's policy that must continue throughout human history as an issue in the angelic conflict.

Jesus was totally separated from good and evil in His death and burial.

Believers are identified with Jesus Christ in His death and burial through the baptism of the Spirit through retroactive positional truth. That means as believers we are also positionally separated from good and evil. Since good and evil was rejected positionally good and evil can also be rejected experientially.

A phrase at the end of the verse that describes this is "Walk in newness of life." This is the positional break with good and evil that makes the experiential victory over good and evil possible while we live in the devil's world in a body that is contaminated with the OSN.

Identification with Christ in His physical death and burial is positional separation from good and evil. Identification with Christ in His physical death and resurrection is positional victory that breaks the power and the authority of good and evil, both as the policy of satan as the ruler of this world and as the function of the old sin nature as the ruler of human life in physical bodies.

Walking in newness of life by means of the Spirit in the devil's world is experiential rejection satan's system of good and evil.

The passive voice of the verb "synthapto:" (we were buried together) the believer receives the action by being identified with Christ in His physical death and burial. The result of this identification is a positional separation from good and evil.

The indicative mood is declarative representing the verbal idea from the viewpoint of reality. The reality is the baptism of the Holy Spirit, one of the 40 things that occur at salvation. It is not seen, felt, or experienced but it is the basis for retroactive positional truth.

With this verb, "we are buried together," we have an instrumental singular of association from the intensive pronoun "autos" (his), referring to the Lord Jesus Christ. The intensive pronoun is designed in the Greek for emphasizing the specific identity of someone who is very important.

No one is more important to us than our Lord Jesus Christ who is the unique person of the universe and who is our savior. In the Greek it is legitimate to translate an intensive pronoun by using a personal pronoun.

So instead of translating it "the same" we use the personal pronoun "His" to give it the appropriate emphasis. The Lord Jesus Christ is in view. In the instrumental of association a second party must furnish the association. The second party is the Holy Spirit who furnishes the association by the baptism of the Spirit.

Then a prepositional phrase, "dia" (through) plus the genitive of "baptisma" (baptism) plus the definite article "ho" "through the baptism" This is monadic and it refers exclusively to Spirit baptism.

Next we have "eis" (into) plus the accusative of " ho thanatos" (the death) "into the death" this time the monadic reference is to Jesus' physical death on the cross that preceded His burial in the tomb.

Plus the accusative singular of the definite article used as a possessive pronoun "autos" (His) so we have "into the death of Him.

In the English this is translated "into His death" but I believe that loses some of the specificity of the Greek but it is ok if the hearer understands that this is referring specifically to physical death.

We see from this that identification with Christ in His spiritual death on the cross means REJECTION of good and evil.

Good and evil was not imputed to Jesus Christ. Good and evil is the policy of Satan as the ruler of this world and it is the function of the old sin nature as the sovereign of human life. The old sin nature rules through spiritual death.

Identification with Christ in His physical death on the cross means SEPARATION from good and evil because God's justice separated personal sins from good and evil at the cross.

Only personal sins were imputed to Jesus Christ on the cross for judgment and salvation provision. Good and evil were rejected rather than imputed so that good and evil could continue to be the issue the angelic conflict during the devil's rule of the world.

Good and evil will be judged in the future, both at the beginning of the Millennium when Satan is judged and at the end of the Millennium after the Gog and Magog revolt/insurrection is suppressed. At that time human good will also be used as the basis for indictment at the last judgment that results in everlasting condemnation in the lake of fire.

Next we have a protasis and an apodosis aka an if/then statement. "that just as Christ was raised up from the dead" the conjunction "hina" (that) introduces a final clause, denoting a purpose or objective: "that" or "so that" or "in order that."

Then comes the conjunction that introduces the protasis "hosper" (just as) followed by the aorist passive indicative of the verb "egeiro" (resurrection). It means to raise up but in the passive voice it is a reference to the resurrection of Jesus Christ so we have "so that just as Christ has been raised up."

This is a culminative aorist tense that views the resurrection of Jesus Christ in its entirety but emphasizes the existing results that in this context, are related to the baptism of the Holy Spirit and the believer's identification with Christ in His resurrection, ascension and session.

In other words it refers to our identification with Christ who is seated at the right hand of the Father. The passive voice: Christ receives the action of the verb through two agencies. God the Father had a part in the resurrection of Christ Col 2:12; 1Thes 1:10; 1Peter 1:21.

God the Holy Spirit also had a part in the resurrection of Christ Acts 2:24; Rom 1:4; Rom 8:11; 1Pet 3:18. The indicative mood is declarative for a dogmatic statement of doctrinal reality of the fact of the literal, physical bodily resurrection of Jesus Christ from the dead.

The baptism of the Spirit gives us a spiritual identification but it is also true that in the future we will have a body exactly like the one that our Lord Jesus Christ presently has.

The resurrection of Christ is in view here with the aorist passive of "egeiro" (resurrection). Christ is the only one who is resurrected at this time so at t this moment in history only the Lord Jesus Christ has a resurrection body.

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