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In our verse-by-verse study of Romans we are in Rom 6:4 where we stopped last time on the phrase "so that just as Christ has been raised up."
We noted that 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). Jesus Christ is the only one who is resurrected at this time so at 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 His burial is a spiritual identification. These spiritual identifications are established by the baptism of the Holy Spirit.
"from the dead" is "ek" (from) plus the ablative plural from the adjective "nekros" (dead). 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 and 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" a distinction from being alive.
If this prepositional phrase, "ek" (from) plus the ablative of "nekros" (dead) 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 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 on the cross was finished while He was still alive" tetelestai" (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 "ho doca" (the 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, angelic or human. The possessive genitive singular of 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) with the article "ho" (the) referring to 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 Jesus Christ from the dead, as we previously noted in 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 are members God's royal family have an experiential victory that corresponds to the victory that God has provided for us 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 time 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 at physical birth.
The result of this is spiritual death in human life. But because only one sin is involved in our spiritual death this reserves all personal sins committed during the entire history of the human race for that judicial imputation that is the greater part of the saving work of the Lord Jesus Christ on the cross.
His saving work on the cross includes the judicial imputation of all personal sins and the judgment of the personal sins committed by the entire human race throughout the entire course of human history.
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 the believer 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, not even legitimate good, no personality change, no talent, so there is no human ability of any kind.
The pipeline is the channel for 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 ever 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, can do, or fail to 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 after 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;
Rom 6:4; The apodosis of the comparative clause states the application of retroactive positional truth. It is introduced by the adverb "houtos" (in the same way) plus the adjunctive use of "kai" (and) that in this case is translated (so also).
The comparative clause introduces analogous concept for the purpose of explanation however, the believer must understand the doctrine contained in the protasis in order to understand the application of the apodosis.
So from the doctrine of the baptism of the Holy Spirit and subsequent retroactive positional truth stated in the protasis comes the application of walking in newness of life.
The pronoun "hemeis" (we) is the subject. It is the nominative plural subject from the pronoun "ego" (I), the personal pronoun that also emphasizes the difference between the body and the soul. It refers to the life, the real you.
"should walk" or "might walk" is the aorist active subjunctive of the verb "peripateo" (walk). The word is a compound word that was derived from the concept of "poteo" for motion and "peri" that means motion away from a central point.
In other words, the center is one foot on the ground and the other foot is in the air followed by a downward forward motion. It combines the idea of motion and thrust along with energy, balance, orientation, and direction, all of the things that are necessary for walking.
In this case we are interested in an individual walking and that is what is meant here in this verse. All of the factors related to walking are involved in the execution of the Christian way of life. God has given us the ability for this new kind of walking.
A spiritual birth means a spiritual type of walking. The energy is spiritual because it comes from the filling of the Holy Spirit in synergy with God's Word of truth. The balance and coordination is spiritual from the Word, the orientation is spiritual from the Word, and the purpose is spiritual from the Word.
All of these also relate to the body where the old sin nature dwells, and the emphasis here is that in a spiritual walk the spiritual maintains control over the physical, because the physical or the corporal body is where the old sin nature resides.
Because of our retroactive positional identification with Jesus Christ in His physical death, in His spiritual death, and in His burial we have two categories from these three activities.
First of all we are identified with Christ in His spiritual death, by the imputation of our personal sins to Him, but at the same time the non-imputation of good and evil that is the satan's policy as the ruler of this world and the function of the old sin nature as the ruler of human life.
Good and evil were rejected in spiritual death so positionally we have rejected good and evil. In physical death and burial Christ was separated from good and evil so that in our identification with Christ in His physical death and burial we are also positionally completely separated from good and evil.
These positional factors must be understood and deployed into our experience. Because of our positional rejection and separation from good and evil we are able to walk in newness of life. Newness of life means freedom from the sovereignty of the old sin nature as the ruler of human life.
The culminative aorist tense views the Christian life in its entirety but regards it from the standpoint of its existing situation. The potential for newness of life is the result of the baptism of the Spirit.
The active voice: the nominative plural from the personal pronoun "ego" (we) produce the action of the verb. In other words, "we" refers to all believers in the Lord Jesus Christ.
This potential subjunctive mood separates the baptism of the Spirit and sets up a secondary potential from the reality of freedom from the rule of the old sin nature that that the potential for additional supergrace blessings at spiritual maturity .
The link between the baptism of the Spirit that provides the grace environment that is necessary for the believer to advance and maturity blessing at spiritual maturity is capacity from metabolized Bible doctrine in the soul.
"so also we might (or should) walk." The potential subjunctive indicates the fact that whither you ever reach newness of life or not is dependant entirely on your attitude toward Bible doctrine.
"in newness of life" is the prepositional phrase "en" (in) plus the locative singular of the adjective "kainotes" (newness) that not only means "newness" but it also has the connotation of something that is completely unusual and amazing. It really means unusual, astonishing, amazing or extraordinary.
In the Greek there are two basic adjectives for (new) "neos and kainos. "Neos" is an adjective that connotes what has not ever happened before, whereas "kainos" connotes what is new in the sense of being remarkable or unheard of.
"Newness" is ok because anything that is unusual or astounding is also new. So we can stay with "in newness of life" but it must be understood that behind this newness is the unusual, the amazing, the astonishing, and the extraordinary plus the descriptive genitive singular of "zoe" (life).