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In our verse-by-verse study of Romans we are in Rom 6:4; At the apodosis of the comparative clause that 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 uses and analogy for the purpose of explanation however, the believer must understand the doctrine contained in the protasis in order to properly understand and apply the information contained in the apodosis
So from the doctrine of the baptism of the Holy Spirit and subsequent retroactive positional truth stated in the protasis comes the function 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 "may 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, coordination, purpose, 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 brand 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 resides and the emphasis here is that in a spiritual walk the spirit maintains control over the physical, because the physical or the corporal body is where the old sin nature resides and remains under the control of the Holy Spirit.
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 on the cross, 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 coordinates with 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 also 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 the function of 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 our new of life. Newness of life means freedom from the sovereignty of the old sin nature as the ruler of human life and satan as the ruler of the world.
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 during the church age.
This is a potential subjunctive mood that 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's stream of consciousness.
"so also we might (or should) walk." The potential subjunctive indicates the fact that whither you ever reach your new life or not is dependant entirely on your attitude toward and PMA of 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 and 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, astounding or unheard of is also new. So we can stay with "in newness of life" we must understand that behind this newness is the unusual, the amazing, the astonishing, and the extraordinary plus the descriptive genitive singular noun "zoe" (life).
What we have here is potential plus capacity equals reality. In this case potential is the baptism of the Holy Spirit and resultant retroactive positional truth that breaks the ruling power of the old sin nature in human life.
Capacity is maximum doctrine resident in the soul resulting in maturity adjustment to God's justice. Reality is the grace environment of maturity blessings from God's justice in an encapsulated secure environment.
Expanded Translation Rom 6:4; "Therefore, we have been buried together with him (Christ) through baptism of the Spirit into his death (physical) in order that as Christ has been raised up from deaths (spiritual & physical) to the glory of God the Father, so also we might (potential) walk in newness of life."
The potential depends upon the believer's attitude toward Bible doctrine that is the thinking of Jesus Christ. This verse explains that newness of life is the secure grace environment provided through the baptism of the Spirit for the blessings of God's justice to the mature believer.
This new life provides something better than Adam and the woman had in the Garden of Eden before the fall. Newness of life is freedom from the policy and the plan of satan as the ruler of the world. Newness of life is freedom from the sovereignty of the old sin nature that resides in our physical body as the ruler of our natural life.
The mature believer is motivated by the Holy Spirit and doctrine to walk in their new life. That means that newness of life is a descriptive term for the blessings, the security, and the secure grace environment that is available to the new believer but only the mature believer has the capacity from doctrine to execute the protocol of newness of life.
Newness of life does not refer to the status quo of the immature believer, the baby or the adolescent believer. It only refers to the believer who has acquired the doctrinal capacity and courage to actually deploy the doctrine experientially.
In this verse newness of life is referred to as a potential (the potential subjunctive of "peripateo" (walk)) and this potentiality can only be converted into reality through the capacity developed from maximum doctrine resident in the soul's stream of consciousness.
The principle is that the believer does not grow spiritually through what they do or produce but they do grow spiritually from consistent and persistent perception of Bible doctrine under the ministry of God the Holy Spirit because there is no substitute for Bible doctrine resident, circulating and available for recall and application in the soul's stream of consciousness.
Rom 6:5; describes positional truth in another conditional sentence. As we have seen conditional sentences are designed with a protasis (the "if" clause) and an apodosis (the then clause or conclusion).
The protasis is always an assumption from reality described as a reality using a 1st class condition; a non-reality using a 2nd class condition; a possible assumption or contingency assumption using 3rd class condition; or a wish or desired assumption using the 4th class condition, followed by apodosis that states a conclusion based on the assumption that was stated in the protasis.
In verse five we have a 1st class condition that is an assumption that is made from the reality of Bible doctrine, and from that the apodosis draws the conclusion.
The protasis: "For if we have been planted together in the likeness of his death" It begins with the postpositive conjunctive particle "gar" (for). This particle is used to explain retroactive and current positional truth in a conditional sentence.
Then comes the conditional conjunction "ei" (if) plus the indicative mood verb "if" with the indicative is used to introduce a first class condition that forms a supposition from the viewpoint of reality.
In this case it is actual reality. In the premise we have retroactive positional truth, and in the conclusion of the apodosis we have current positional truth. Plus the perfect active indicative of the verb "ginomai" (to become, to be, or come to pass).
It is used here of a person who has had their nature changed by entering into a condition, so it is translated literally, "For if we have become." The perfect tense of "ginomai" (become) is an intensive perfect that refers to completed action with emphasis on the existing results.
The active voice: the believer produces the action of the verb through the baptism of the Holy Spirit at salvation. The intensified result that follows our believing in Christ is the baptism of the Holy Spirit that places us into union with Jesus Christ in His death, His burial, resurrection, ascension and His session in heaven right beside God the Father.
The indicative mood is declarative to indicate a reality of doctrine. This is a fact that occurs during the Church Age for each one of us as members of God's royal family.
"united together in the likeness of his death" is from the predicate nominative plural from "sumphutos" (united together). The word means to be united with something, to grow together with something. Here it means intimately united.
This is a reference to retroactive positional truth or identification with Christ in His death and burial. Plus the dative singular indirect object from "homoioma" (likeness), and it does mean "likeness," but it also means "image," "form," or "copy."
It has a definite article "ho" in front of it making it monadic referencing the previous reference to the baptism of the Holy Spirit. Plus the descriptive genitive singular of "thanatos' (death) the spiritual death of Christ on the cross where the sins of the entire human race were imputed to Jesus Christ and judged.
Again with the definite article "ho" again referencing the previous specific reference to Jesus' spiritual death in verse 3 with the possessive genitive singular from the intensive pronoun "autos" (His), used as a possessive pronoun to emphasize the uniqueness of Jesus Christ's spiritual death on the cross.
He was unique from the standpoint the virgin pregnancy. He did not have the imputation of Adam's sin. It was the unique spiritual death referred to by " ho thanatos" in which our Lord was judged for our sins, but at the same time rejecting by non-imputation good and evil as the policy of satan and the function of the old sin nature in the biological human body.
Expanded Translation so far: "For if (first class condition) we have become intimately united in the likeness of his death (that we have through retroactive positional truth)..."