{"id":224,"date":"2005-06-08T07:30:00","date_gmt":"2005-06-08T11:30:00","guid":{"rendered":""},"modified":"2005-07-20T15:17:30","modified_gmt":"2005-07-20T20:17:30","slug":"baptism-and-romans-tmprom-61-11","status":"publish","type":"post","link":"https:\/\/biblearchive.com\/blog\/baptism-and-romans-tmprom-61-11\/","title":{"rendered":"Baptism and Romans -tmp(Rom 6:1-11)"},"content":{"rendered":"

Anyone who has been following the study<\/a> should notice a few
\nthings. Firstly, the method is a variation of my (now) usual method of
\nstudying. I’m ignoring the role of the specific baptismal narratives within the
\ncontext of the letter. For instance, that huge list of questions for each
\nspecific baptismal event in the book of Acts largely ignored the greater
\nquestion of the reason those stories were even put into Luke’s letter anyway.
\nMy approach here has been closer to systematic theology in that I have gathered
\nthe baptismal stories and usage and then have put them next to each other to
\nstudy them.<\/p>\n

<\/p>\n

Secondly, although much was gathered some things were
\nglaringly obvious—even with all our questions. 
\nThe general texture of the narratives did not support the idea of
\nbaptism resulting in regeneration. The general texture of the narratives seemed
\nto tie baptism to repentance and to belief. Although all the narratives
\nnecessitated the performance of baptism by the believer none of the narratives (in
\ncontext) ever stated the idea of baptism as necessary for salvation. <\/p>\n

Thirdly, the baptismal events alone would force some things
\ninto ambiguity: such as making a differentiation between repentance and belief
\nand between the baptism of Jews and the baptism of Gentiles. The baptismal
\nstories never support infant baptism (nor do they outright deny it), they never
\nsupport the baptism of unbelievers (nor do they outright deny it), they never
\nindicate joining a covenant community (nor do they outright deny it). <\/p>\n

Therein lays the general fault of an unaltered systematic methodology…we
\ncould easily start forcing theological ideologies into the text.. So if we
\nspent our time looking at only {{Acts 2:38}} we would have been in quite a
\nhole—but thankfully we stretched out of the confines<\/a> of the single verse and
\ntapped the context about it. <\/p>\n

With this passage (and the rest of the epistolary passages
\ngoing forward) I will try to focus on the context and then the verses in
\nquestion. If you wish, call it a personal fault arising from my heretical nature.
\nSome folk may want to take all the juice out of the single verse and then
\nbranch out to see what the rest of the tree tastes like…I would much rather
\nlike to see what kind of tree it is and what the fruit are within it, then
\ntaste it with proper understanding. <\/p>\n

Romans and Baptism.<\/strong>
\nPaul has thus far established the argument of the righteous
\nliving by faith. The statement has the dual purpose of showing God’s action in
\nassuring salvation (not only peace with God, but the renewing of the mind,
\nrenewing of the body, and evidenced in action through faith and by faith) and
\nMan’s great benefit in this given righteousness (no wrath from God, no death, no
\nrule by sin and evidenced as love). The dual point is carried throughout the
\nletter to the Romans (readily admitted although my personal series focuses on God’s
\nrighteousness defended).<\/p>\n

{{Romans 1}} reveals God’s wrath on unrighteous Men. {{Romans
\n2}} reveals God’s wrath on those who align themselves morally with God and yet
\ndo the same as the heathen. Likewise, {{Romans 2}} also addresses the Jew as
\nbenefiting from the Law yet still culpable for his action. {{Romans 3}} explains
\nhow all men are personally guilty sinners before God. The entire man is
\nportrayed as a desperately sick, morally wounded, actively wicked and passively
\naggressive. {{Romans 3}} also gives us the idea that beneath God’s righteous
\nLaw all men receive the death penalty but God has come up with a way for the
\nunrighteous to be saved…through faith by the death of the Lord Jesus Christ. {{Romans
\n4}} supplies the argument that credited righteousness by faith is no new thing
\nand has been evidenced in the life of Abraham (and David). {{Romans 5}} starts
\nto show how upon faith man has been justified, has peace with God, can exult in
\ntribulations knowing the end result.<\/p>\n

{{Romans 5}} also shows us the problem that men still die
\nand the whole race has been plummeted into this very sad situation but God’s
\ngrace through the free gift of Christ on the cross super-abounds over the curse
\nof Adam. The curse resulted in super-grace so what does that mean to the
\nindividual?<\/p>\n

In {{Romans 6:1-11}} Paul has to start defining what it
\ndoesn’t mean. It doesn’t mean, does it, that we’re now to continue in sin so
\nthat there’s even more grace? Vehemently no—we died to sin…how can we continue
\nto live in it? How did we die to sin? Believers are after all capable of
\nsinning (and I remember some of those folk in Corinth, blessed saints, falling into all types
\nof gross immorality) so what does Paul mean that we have died?<\/p>\n

Paul states those who have been baptized into Christ Jesus
\nhave been baptized into his death. Is the text is speaking of an actual
\nmystical union where the believer is somehow slain on the cross with Christ and
\ntherefore dies? Is the text speaking of a legal positioning of the believer?<\/p>\n

Paul states that we have been buried with Christ through
\nbaptism then starts using terms which are largely analogical: ‘So that as
\nChrist was raised’ or ‘likeness of his resurrection’ and then later ‘knowing
\nthis’ and ‘knowing that’.  This is the
\nstandard structure of an analogy. For example: “Just as Moses raised the
\nserpent in the wilderness, so must the Son of Man be lifted up and so…” It is
\nstriking that Romans 6 is speaking of a spiritual truth but the spiritual truth
\nis not performed by baptism…but rather pictured with baptism.<\/p>\n

The believer is baptized into Christ Jesus. This is nothing new;
\nwe’ve seen it repeated oft-times in the book of Acts. (The form of the baptism
\ncould have been “I baptize you by the authority of Christ Jesus in the name of
\nthe Father, the Son and the Holy Ghost” so the statement doesn’t deny
\nanything.) In this action he is pictured as dying in Christ, buried with Him
\nand raised up again to walk in newness of life. Our entire person was
\nkilled…not so much literally on the cross, but positionally by what Christ has
\ndone. We can see the legal language evidenced by {{Romans 3}} and {{Romans 5}}.
\nThe believer has legally died to sin. The account has been satisfied by Christ
\nwho has died.<\/p>\n

So Romans 6 is not dealing with water baptism resulting in
\nbeing placed in Christ (if that were the case it would deny all these texts: {{Romans
\n1:17}}; {{Romans 3:28, 30}}; {{Rom 4:16}}; {{Rom 5:1, 2}}; {{Rom 9:30}}; {{Rom 10:9}}<\/p>\n

 -r-
\n<\/em><\/p>\n\n\n\n
The Full Series<\/span>\n <\/td>\n<\/tr>\n
1. Baptism Necessary for Salvation?<\/a>
\n2. One Baptism Versus the Many?<\/a>
\n3. Baptism and Big Problems<\/a>
\n4. Baptismal Regeneration (Acts 2:28)<\/a>
\n5. Deluge of Baptism Questions (Acts 1-22)<\/a>
\n6. Baptism and Romans (Rom 6:1-11)<\/a>
\n7. Noah and Baptism (2 Peter 3:20,21)<\/a>
\n8. Paul On Baptism (1 Cor 1:14-18)<\/a>
\n
\n9. The Error of Infant Baptism<\/a>
\n
\n10. Remember Your Baptism (Rom 6:1-11)<\/a>
\nRelated
\n
\nRuss On Baptism<\/a>
\nBaptism of Linkage<\/a><\/span>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Anyone who has been following the study should notice a few things. Firstly, the method is a variation of my (now) usual method of studying. I’m ignoring the role of the specific baptismal narratives within the context of the letter. For instance, that huge list of questions for each specific baptismal event in the book […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[],"tags":[],"class_list":["post-224","post","type-post","status-publish","format-standard","hentry"],"yoast_head":"\nBaptism and Romans -tmp(Rom 6:1-11) - Rey Reynoso's Bible Archive<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/biblearchive.com\/blog\/baptism-and-romans-tmprom-61-11\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Baptism and Romans -tmp(Rom 6:1-11) - Rey Reynoso's Bible Archive\" \/>\n<meta property=\"og:description\" content=\"Anyone who has been following the study should notice a few things. 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