VERSE 5:
“For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.”
The meaning of this verse may be paraphrased as thus: “If we became united with Him in our baptism (the “likeness of His death”) we profess, so we shall also be united in the likeness of His resurection”
“For if we have been planted together ”–The Greek wording denotes a process, instead of a simply, "to be."
PLANTED: (Grk.–sumphutoi)– This word does not occur anywhere else in the N.T. It means, “sown” or “planted,” and is applied to plants and trees that are planted at the same time, and that sprout and grow together.
This name would be given to a field of grain that was sown a the same time, and where the grain sprung up and grew simultaneously. Hence it means intimately connected, or joined together. Here it denotes that believers and the Savior have been united intimately in regard to death. As Jesus died and was laid in the grave, so have they believers by profession also died to sin. And it is therefore natural to expect that, like grain sown at the same time, they should grow up in a similar manner, and resemble each other. As the seed, planted, buried out of sight, rises again in a new life, so we are planted in the likeness of Christ's death when we are buried in baptism, and rise in the likeness of His resurrection.
Our English translation does not properly express Paul’s meaning. The Greek words literally are saying: “we have become planted together” as such plants as grow, the one upon and in the other, deriving sap and nourishment from it, as the mistletoe does upon the oak. We would better translate these words as: “For if we have been growers together with Christ in the likeness of His death , (or in that which is like His death,) we shall be also growers together with him in the likeness of his resurrection;” or in that which is like His resurrection. This a beautiful metaphor, taken from grafting. Water Baptism, i.e., total immersion in water, as a picture of death and burial symbolizes our likeness to Christ in His death .
“we shall be also”
Literally: So also shall we.” We shall be also fellow-plants; i.e., we shall resemble Him in regard to the resurrection.
As Christ rose from the grave, so shall we rise from sin, and also eventually from the grave. As He lived a new life, being raised up, so shall we live a new life. The propriety of this figure is drawn from the doctrine often referred to in the N.T., of a union between Christ and His people. The sentiment here inferred is but an illustration of what was said by the Savior, (John 14:19) “Because I live, ye shall live also.”
There is perhaps not to be found a more beautiful illustration than that employed here by Paul–of seed sown together in the earth, sprouting together, growing “Because I live, ye shall live also.” Thus the Savior and His people are united together in His death, start up to life together in his resurrection, and are preparing together for the same harvest of glory in the heavens.
SHALL BE: (Grk.–esometha)-–Future tense: this takes place at our own resurrection. Paul is making a point to show that this resurrection of the believer is not a present or accomplished action; that is, he is not referring to our baptism.
in the likeness of His resurrection”
Literally: “So also shall we be in the resurrection.” —This does not mean that we shall resemble Him resemble His resurrection from the grave. As He rose from the tomb and lived, so shall we rise from sin into new life.
When we are lifted out of the water, and are found henceforth to have a new life. Compare Col. 2:12: “Buried by baptism, wherein ye are also risen with him.” Since Christ's death and resurrection are inseparable in their efficacy, union with Him in the one carries with it participation in the other, for privilege and for duty alike. The future tense is used of participation in His resurrection, because this is but partially realized in the present state.
If we are united by being grafted together in the likeness of Christ’s death we shall also be united by growth—grafted, vitally connected—in the likeness of His resurrection. We actually share the life of Christ somewhat as a limb grafted into a tree shares the life of that tree. The life of Christ is our life now.
LIKENESS: (Grk.–omoiōma)–Literally: “appearance; likeness; image. This Greek word signifies that the believer’s death with Christ is a reality. We truly died with Him, but the word also denotes that our death with Him is “like” (similar to) His; that is, not totally identical in every aspect to His death
Why does Paul say that we, “have become united in in the likenss of His death” instead of saying that we, “have become united in His death?” He is saying that that the believer did participate in Christ’s death but our death is not identical to His in every respect. Our identity with Christ can never be totally comparable to His in every way because we are human beings, and He was the God-Man, both God and Man together in the hypostatic union; His humanity was perfect, where ours is flawed and sinful.
VERSE 6: THREE QUESTIONS
“Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin.”
In this verse we are faced with three vital questions:
1. Who is this “old man”?
2. What is the “body of sin”?
3. What is involved in the word translated as “destroyed”?
“Knowing this”–All knowing this. All believers should know this.
This is a new illustration drawn from the fact that by Christ’s crucifixion our corrupt nature has been crucified also, or put to death; and that thus we should be free from the servitude of sin. Paul is now becoming more definite and vivid in expressing the sin-destroying efficacy of our union with the crucified Savior.
“our old man is crucified with Him”
Literally: “our old man was crucified with Him”–This is our job: to walk in the faith of these words. Jesus died ONCE–once and for all, to sin. He is not dying continually, in spite of what that blasphemous ceremony of the Mass may depict.
“our old man”–This expression occurs also in Eph. 4:22, “That ye put off …. the old man which is corrupt according to the deceitful lusts.” Col. 3:9, “Lie not to one another, seeing that ye have put off the old man with his deeds.”
OLD MAN: (Grk.–palaios anthrōpos)–This is a historical corporative designation of unsaved/unredeemed humanity. This is our old selves, as we were in and from Adam, in contrast with the new man:
“Lie not one to another, seeking that ye have put off the old man with his deeds”
“And have put on the new man, which is renewed in knowledge after the image of Him that created him” (Col. 3:9-10).
OLD MAN
OLD: There are two Greek words used for “old”
1. archios–Meaning “old in point of time”
2. palaiō —Meaning “old in point of use”
Palaiō is the word used here denoting “old in the sense that it is more or less worn out.” This describes something that is worn out, useless, fitto be put on the scrap pile, to be discarded. Thus the “old man” refers to that person the believer was before he was saved, totally depraved, unregenerate.
MAN: There are two Greek words used for “man”
1. aner–which refers to a male person., or:
2. anthrōpos–which is the generic, racial term used for either a male individual or as the idea of all mankind, and which speaks of the human race collectively.–This is the word used here, referring to both men and women; humanity in general.
FACTS REGARDING THE OLD MAN
1. Our old man was crucified.
Never forget that this crucifixion was a thing definitely done by God Himself at the cross, just as our sins were there laid upon Christ.
2. All who are in Christ have put off the old man.
3. The old man still exists, for, “the old man waxeth corrupt after the lusts of deceit” (Eph. 42).
That wickedness which remains in us. |
3. The old man is to be put away as belonging to our former manner of life.
We are in Christ, and are, “new creatures; old things are passed away; behold all things are become new” (II Cor. 5:17)
“is crucified with Him”
Literally: “Was crucified.”—Literally means “is crucified as He was;” i.e, “is crucified” (not “was crucified” as in the KJV) crucified with Christ, mortified, gradually killed, by virtue of our union with Him. Mortified, gradually killed, by virtue of our union with Him.
The Christian’s union with the crucified Christ binds him also to crucify or mortify the sinful desires of his body. By doing this he is released from the dominion of those desires; but this is not all. Just as Christ passed from the cross to the resurrection, and overcame death once for all, exchanging for it a life wholly dependent upon God; so, too, His followers must consider themselves ro be irrevocably cut off from sin, (as if by death itself) and living with a new life dedicated and devoted to God, through their participation in the death and life of Jesus Christ their Lord.
Paul here, by the expression “is crucified,” may be referring to the painful and protracted struggle which everyone goes through when his evil desires or tendencies are subdued; when his corrupt nature is slain; and when, a converted sinner, he gives himself up to God. Sin dies within him, and he becomes dead to the world, and to sin. All who have been born again can enter into this description. They remember the anguish of conviction; the struggle of corrupt passion for ascendancy; the dying convulsions of sin in the heart; the long and lingering conflict before it was subdued, and the soul became submissive to God. Nothing will better express this than the lingering agony of crucifixion; and the argument of Paul is, that as sin has produced such an effect, and as the Christian is now free from its embrace and its power, he will live to God.
“that the body of sin”–This expression doubtless means the same as “our old men.” But why the term body is used, has been a subject in which interpreters have not been agreed.
Some say that it is a Hebraism, denoting mere intensity or emphasis; and some say that it means the same as flesh; i.e., denoting our sinful propensities and lusts. But the expression is evidently merely another form of conveying the idea contained in the phrase “our old man”–a personification of sin as if it had a living form, and as if it had been put to death on a cross. It refers to the moral destruction of the power of sin in the heart by the gospel, and not to any physical change in the nature or faculties of the soul (comp. Col. 2:11).
BODY OF SIN: (Grk.–sōma tês hamartias)–This is not necessarily referring to the physical body but rather to the whole person under the control of sin; i.e., our fallen, self-centered nature.
The body is here regarded as the special seat and stronghold of sin (I Cor. 9:27); also, the body is the external basis of human nature; i.e., the flesh. It is interesting that the Greek word sōma was usually used by classical writers to signify a corpse. But here as used by Paul it cannot really said to mean a dead body, except in a figurative sense, as in 8:10.
“might be destroyed”
Literally: “Might be annulled; done away with”–Might be put to death; might become inoperative and powerless. Sin becomes weakened, and finally annihilated, by the work of the cross
DESTROYED: (Grk.–katargeō)–Meaning: “to annul; to abolish. to cancel.” Simply stated, itmeans to put out of business.
“we should not serve sin”
Literally: “We no longer serve sin”–That is, should not be the slave of sin; i.e., be in bondage to sin.
We should not be subject to its control. The sense is that before this we were slaves of sin (5:17), but that now we are made free from this bondage, because the moral death of sin has freed us from it.
VERSE 7:
“For he that is dead is freed from sin.”
“For he that is dead”
Literally: For the {one}having died.” That is, with Christ. This is evidently an expression having a proverbial aspect, designed to illustrate the sentiment just expressed. The idea is connected with v. 6, where it is said that we should not be the slaves of sin any more. The reason of this is assigned here, where it is said that we are freed from it as a slave is freed when he dies.
The Rabbis had an expression similar to this, “When one is dead he is free from commands.” So, says Paul, when a man dies he is exempt from the power and dominion of his master, (of him who reigned over him). The Christian had been subject to sin before his conversion; but he has now become dead to it. And as when a slave dies he ceases to be subject to the control of his master, so the Christian being now dead to sin, on the same principle, is released from the control of his former master, sin. Paul here is saying nothing of the future world. Paul’s whole argument has respect to the state of the believer here; to his being freed from the bondage of sin.
“is freed from sin”
Literally: “Has been justified from sin.”–That is acquited from sin or, is freed or delivered from it.
HAS BEEN JUSTIFIED: (Grk.–dedikōtai)–The word here is used clearly in the sense of setting at liberty, or destroying the power or dominion, acquited. “Got his discharge from sin.”
The purpose of Paul’s is not to say that the Christian is imperfect, but that sin has ceased to have dominion over him, as a master ceases to have power over a slave when he is dead. That dominion may be broken, so that the Christian may not be a slave to sin, and yet he may be conscious of many failings and of much imperfection (see 7:1-25).
As death victims in sinful bondage, has been discharged once for all, by the believer's penal death in the death of Christ; so that he is no longer a “debtor to the flesh to live after the flesh” (v. 8:12). Our old master, Sin, can no more exact service from us now that we are “dead to sin.”
Unfortunately, it is a deep-seated notion of Christendom that gradually we become saints—gradually worthy of heaven. But Scripture cuts this idea off at the knees. By the declaration that we “died” (past tense) and that we are now (present tense) justified from sin. He who died to sin is declared by God Himself to be justified, and therefore righteous from sin. He is acquitted. That is the believers position.
VERES 8-11. This passage is a confirmation and illustration of what the apostle had said before, (vv. 5-7). The argument is, that as Christ was once dead but now lives to God, and will no more die, so we, being dead to sin, but living unto God, should not obey sin, but should live only to God.
VERSE 8:
“Now if we be dead with Christ, we believe we shall also live with Him.”
“Now if we be dead with Christ”
Literally: “But if we died with Christ.”–As pictured by baptism, the crucifixion with Christ of verse 6.
If we be dead in a manner similar to what he was; if we are made dead to sin by His work, as He was dead in the grave. One with Him in sympathy, desire, and effort as to the object of His death the deliverance of His people from sin. We believe that we shall also live with Him; be like Him, through communications received from Him, in living to God, even as the branch is like the vine (see John 14:19; 5:5; Heb. 7:25).
We have been baptized into His death and are partakers of it. Then, having died with Him, we who have risen with Him from the symbolical burial to a new life, “shall also live with him.”
“we believe”–It is an article of our faith. This does not refer to the future world so much as to the present. It becomes an article of our belief that we are to live with Christ.
“we shall also live with Him.”
Literally: “that also we shall live with Him.”–This does not refer primarily to the resurrection, and to the future state, but to the present.
We hold it as an article of our faith, that we shall be alive with Christ. As Christ was raised up from death, so we shall be raised from the death of sin. As He lives, so we shall live in holiness. We are in fact raised up here, and, as it were, made alive to him. This is not confined, however, to the present life; but as Christ lives forever, so does Paul go on to show that we shall.