https://youtu.be/R0T18dXVH8U
In our verse-by-verse study of Romans we are in 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 completely 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 the 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 with a personal pronoun.
So instead of translating it "the same" we use the personal pronoun "His" to give it the appropriate specific 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 satan's policy 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 another 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. 1John 3:2;
Rom 6:4; The resurrection of Jesus 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.
Our identification with Him is a spiritual identification, just as our identification with Him on the cross and in the burial of our Lord was a spiritual identification. These spiritual identifications are brought about through the baptism of the Holy Spirit.
"from the dead" is "ek" (from) plus the ablative plural from the adjective nekros. Nekros was a noun from the time of Homer and an adjective from the time of Pindar. The noun denotes a dead person or dead body so it refers to "dead ones."
While the adjective means dead and is sued of both man and animals, in the Septuagint "nekros" (dead) is used for the Hebrew words "meth and muth," so this tells us that when it is used as a noun it means to be deceased as well as having a dead body.
So you can have two translations: "raised from dead ones" or "raised from deaths." "Nekros" is also used for inanimate objects, especially idols that were called the plural "nekroi" as "dead things."
In the New Testament "nekros" (dead) is used as a noun meaning "dead" in distinction from the living.
If this prepositional phrase, "ek" (from) plus the ablative of "nekros" had a definite article then it would mean that Christ was raised up or resurrected from among dead ones. But there is no definite article in this case.
We have simply "ek nekron" without the definite article because this phrase is referring to our Lord's resurrection
It is referring to His resurrection from two deaths: the spiritual death that is the imputation of all of our personal sins to Jesus Christ on the cross and the physical death that occurred because His saving work was finished while He was still alive" tetelesai" (finished). John 19:30;
Rom 6:4; "Therefore we have been buried together with him through the baptism of the Spirit into his death: in order that as Christ has been raised up from deaths."
"through the glory of the Father" - the prepositional phrase, "dia" (through) with the genitive singular from the definite article "ho", plus the genitive singular of "doca" (glory). This is the generic use of the definite article with the noun "doca" (glory) to refer to all of God the Father's attributes.
They are gathered together into a single entirety here in distinction to all other attributes of rational creatures, whether angelic or human. The possessive genitive singular from the definite article with the proper name is not unusual.
Frequently the definite article is used with the name of God whose identity is clear in the context and familiar to the readers because is assumed that God the Father is well known to the readers and next is the possessive genitive singular from "pater" (Father) for the first person of the Trinity so we have "through the glory of God the Father."
Glory refers here to all of God's attributes. This verse emphasizes the function of God the Father in raising Christ from the dead, as also does Col 2:12; 1Thes 1:10; and 1Peter 1:21.
Rom 6:4; Next we have the apodosis or then statement of the comparative clause that begins with the phrase, "even so we also should walk in newness of life."
This apodosis is designed in a comparative clause in order to introduce us to the fact that it is possible for believers as members of the church who comprise God's royal family have an experiential victory that corresponds to the victory that God has provided positionally.
But this depends on our understanding the difference between a real and a judicial imputation. At birth we have those two real imputations that establish spiritual death in human life.
God imputes human life to the soul and at the same He imputes Adam's original sin, the only sin that is involved in spiritual death, is Adam's original sin that is imputed to the genetically formed old sin nature.
The result of this is spiritual death. But because only one sin is involved in our spiritual death this reserves all personal sins in the history of the human race for that judicial imputation that is the greater part of the saving work of the Lord Jesus Christ.
His saving work on the cross includes the judicial imputation of all personal sins and the judgment of those sins. As we approach the cross for salvation adjustment to God's justice from personal faith in the Lord Jesus Christ, there are two imputations. One is a judicial imputation and one is a real imputation. The judicial imputation occurs when God's justice imputes God's righteousness to each one of us, setting up a grace pipeline.
All blessing from God comes through that grace pipeline that is encapsulated and secured by God's integrity. God's justice is on God's end, God's righteousness that has been imputed to us is on the believer's end, so that there can be no penetration into this pipeline of anything that is fake or corrupt.
There is no any legalism, no system of good, even no system of legitimate good, no personality change, no talent, so there is no human ability of any kind.
The pipeline is the source of all salvation blessings as well as additional blessings related to maturity adjustment to God's justice. It is protected by God's integrity by this encapsulation so that we have security from God for His blessings and nothing can intrude on them or diminish them.
Any blessing that flows through this pipe is secured by God's integrity not by any personal maintenance of self-righteousness, morality or system or function of the individual. There is nothing we do or can do or not do that can affect it because it is based exclusively on what God has done.
Therefore this pipeline is encapsulated to guarantee that all of the things that we receive at salvation that flow through this pipe and are received by the God's imputed righteousness are permanent.
God sustains believers by providing everything that we need to learn the doctrine necessary for our advance to spiritual maturity through logistical grace. At spiritual maturity when we have acquired capacity from metabolized doctrine in the soul the pipeline conveys additional greater grace blessings in addition to logistical grace that are also secured by God's power. 1Pet 1:3-5; Rom 11:29;