Rom 6:4, Eph 2:6, Col 2:12 | JFB | e4.org | 4. Therefore we are —rather, "were" (it being a past act, completed at once). buried with him, by baptism into death —(The comma we have placed after "him" will show what the sense is. It is not, "By baptism we are buried with Him into death," which makes no sense at all; but, "By baptism with Him into death we are buried with Him"; in other words, "By the same baptism which publicly enters us into His death, we are made partakers of His burial also"). To leave a dead body unburied is represented, alike in heathen authors as in Scripture, as the greatest indignity ( ). It was fitting, therefore, that Christ, after "dying for our sins according to the Scriptures," should "descend into the lower parts of the earth" ( ). As this was the last and lowest step of His humiliation, so it was the honorable dissolution of His last link of connection with that life which He laid down for us; and we, in being "buried with Him by our baptism into His death," have by this public act severed our last link of connection with that whole sinful condition and life which Christ brought to an end in His death. that like as Christ was raised from the dead by the glory of the Father —that is, by such a forth-putting of the Father's power as was the effulgence of His whole glory. even so we also —as risen to a new life with Him. should walk in newness of life —But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" ( ), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" ( ). (Whether the mode of baptism by immersion be alluded to in this verse, as a kind of symbolical burial and resurrection, does not seem to us of much consequence. Many interpreters think it is, and it may be so. But as it is not clear that baptism in apostolic times was exclusively by immersion [see on ], so sprinkling and washing are indifferently used in the New Testament to express the cleansing efficacy of the blood of Jesus. And just as the woman with the issue of blood got virtue out of Christ by simply touching Him, so the essence of baptism seems to lie in the simple contact of the element with the body, symbolizing living contact with Christ crucified; the mode and extent of suffusion being indifferent and variable with climate and circumstances).

‏ Romans 6:4

4. Therefore we are—rather, "were" (it being a past act, completed at once).

buried with him, by baptism into death—(The comma we have placed after "him" will show what the sense is. It is not, "By baptism we are buried with Him into death," which makes no sense at all; but, "By baptism with Him into death we are buried with Him"; in other words, "By the same baptism which publicly enters us into His death, we are made partakers of His burial also"). To leave a dead body unburied is represented, alike in heathen authors as in Scripture, as the greatest indignity (Re 11:8, 9). It was fitting, therefore, that Christ, after "dying for our sins according to the Scriptures," should "descend into the lower parts of the earth" (Eph 4:9). As this was the last and lowest step of His humiliation, so it was the honorable dissolution of His last link of connection with that life which He laid down for us; and we, in being "buried with Him by our baptism into His death," have by this public act severed our last link of connection with that whole sinful condition and life which Christ brought to an end in His death.

that like as Christ was raised from the dead by the glory of the Father—that is, by such a forth-putting of the Father's power as was the effulgence of His whole glory.

even so we also—as risen to a new life with Him.

should walk in newness of life—But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" (Ro 6:21), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" (2Pe 1:9). (Whether the mode of baptism by immersion be alluded to in this verse, as a kind of symbolical burial and resurrection, does not seem to us of much consequence. Many interpreters think it is, and it may be so. But as it is not clear that baptism in apostolic times was exclusively by immersion [see on Ac 2:41], so sprinkling and washing are indifferently used in the New Testament to express the cleansing efficacy of the blood of Jesus. And just as the woman with the issue of blood got virtue out of Christ by simply touching Him, so the essence of baptism seems to lie in the simple contact of the element with the body, symbolizing living contact with Christ crucified; the mode and extent of suffusion being indifferent and variable with climate and circumstances).

‏ Ephesians 2:6

6. raised us up together—with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.

made us sit together—with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of (Php 3:20, 21). He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne (Re 3:21).

in Christ Jesus—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.

‏ Colossians 2:12

12. Translate, "Having been buried with Him in your baptism." The past participle is here coincident in time with the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; to insist on literal immersion in all cases would be mere legal ceremonialism (Ro 6:3, 4).

are risen—rather as Greek, "were raised with Him."

through the faith, &c.—by means of your faith in the operation of God; so "faith of," for "faith in" (Eph 3:12; Php 3:9). Faith in God's mighty operation in raising again Jesus, is saving faith (Ro 4:24; 10:9); and it is wrought in the soul by His same "mighty working" whereby He "raised Jesus from the dead" (Eph 1:19, 20). BENGEL seems to me (not as ALFORD understands him) to express the latter sense, namely, "Through the faith which is a work of the operation of God who," &c. Eph 1:19, 20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the life of faith, as was "wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is "faith in" (Ro 3:22); but there is no grammatical impropriety in understanding it "the faith which is the effect of the operation of God" (Eph 2:8; 1Th 2:13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (Ro 8:11).