Jew and Gentile
Restored to Israel
Slaves to Sin
Slaves to God
Slaves Serving God
Life by Faith
Service by Faith
Modified from Irving
L. Jensen's excellent work "Jensen's
Survey of the NT"
interrogate with the 5W'S & H
asking what it's "there for?"- see
terms of conclusion) In light of the truth that we "have
been baptized into His (Christ Jesus') death", the
implication is that there has been a burial which Paul now explains.
WE HAVE BEEN BURIED WITH HIM
THROUGH BAPTISM INTO DEATH: sunetaphemen (1PAPI) oun auto dia tou
baptismatos eis ton thanaton: (Ro
5:3; Col 2:12,13; 3:1, 2, 3; 1Pe 3:21)
(See Torrey's scriptures re the believer's
Union With Christ)
(See related study of
in Christ Jesus
Buried with (4916)
(sunthapto from sún = together with - a
nearer and closer connection implied by this preposition in comparison
to "meta" which also means "with" + thapto = bury, perform
funeral rites, inter) means exactly what it says "to bury with". Our
burial with Christ signifies the believer's participation in His death
by virtue of our unbreakable union with Him.
The only other NT use of sunthapto
is also by Paul in Colossians (in a similar context)...
(Read Col 2:11-note
having been buried with Him in baptism, in which you were also raised up
with Him through faith in the working of God, who raised Him from the
dead. (Col 2:12-note)
(dia) is a marker of instrument by which something is
accomplished and can be translated "by means of" or "through."
(baptisma from bapto = dipping something
into dye and changing the color) (Click word study of root verb
baptizo) describes the result of a dipping and
figuratively as used in this context refers to the identification
with a person in what the name of that person stands for or what he has
come to do. For instance, in 1Cor 10:2, those who came out of Egypt are
said to have been "baptized into Moses" which means they were
identified with the character and the purpose of Moses.
Baptisma - 19x in NT - Matt.
3:7; 21:25; Mk. 1:4; 10:38f; 11:30; Lk. 3:3; 7:29; 12:50; 20:4; Acts
1:22; 10:37; 13:24; 18:25; 19:3f; Rom. 6:4; Eph. 4:5; 1 Pet. 3:21
Baptism as used in this
verse illustrates the inner work of salvation as a sinner is buried with
and raised with Christ, because of identification with the death and
resurrection of Christ through faith (Ro 5:1-note;
A person does not die to sin
because he or she is physically baptized in water, but before
he or she is baptized in water. Before his discussion of baptism in this
section (Ro 6:3, 4, 5, 6, 7, 8, 9, 10), Paul has already said that we
have died to sin: (Ro 6:2-note)
where he declares "that we who died to sin". Here the verb
(died) is in the aorist tense which describes a definite event at some
point in time. Only those who did die to sin are to be water baptized,
and this death to sin can only take place as the Holy Spirit works in
the heart of a sinner and causes him to be justified by Christ through
faith and makes him righteous (2Co 5:21).
Dying to sin is not thru the
outward physical act of water baptism, but it is by Christ thru faith
Dipping our body into water is symbolic of the events which have already
transpired (specifically our death, burial and resurrection with
Christ). The repentant thief on the cross received eternal life when he
was baptized into Christ through faith, even though he never had an
opportunity to experience water baptism!
Where did the interpretation that
Paul was referring to "water baptism" in Romans 6 originate? In
brief, the conflict between Augustine and Pelagius raged when Pelagius
taught that man was free of original sin and able to choose the good.
Augustine, a great proponent of grace, emphasized correctly that God’s
grace was necessary to rescue man from his state of total depravity. And
yet Augustine himself erroneously taught the necessity of physical water
baptism to "wash away sins" committed beforehand. So called "Baptismal
regeneration" quickly and tragically became part of the teaching in
many quarters of Christianity. Yet a careful observation of Romans 6
clearly shows that Paul did not teach such a doctrine of faith plus
explains the concept of a believer's baptism into
Christ's death writing that...
the definition of the word baptizo, (signifies) “the introduction or
placing of a person or thing into a new environment or into union
with something else so as to alter its condition or its
relationship to its previous environment or condition.” And that
is its usage in Romans 6. It refers to the act of God introducing
a believing sinner into vital union with Jesus Christ, in order
that that believer might have the power of his sinful nature
broken and the divine nature implanted through his identification
with Christ in His death, burial, and resurrection, thus altering
the condition and relationship of that sinner with regard to his
previous state and environment, bringing him into a new
environment, the kingdom of God. God placed us in Christ when
He died so that we might share His death and thus come into the
benefits of that identification with Him, namely, be separated
from the evil nature as part of the salvation He gives us when we
believe. We were placed in a new environment, Christ. The old
one was the First Adam in whom as our federal head we were made
sinners and came under condemnation. In our new environment in
Christ we have righteousness and life. Our condition is changed
from that of a sinner to that of a saint." (Bolding Added)
K. S. Wuest's Word Studies from the Greek New Testament: Studies in the
Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)
Wiersbe wisely points out that...
Romans 6:3, 4 do not
refer to water baptism but the operation of the Spirit in putting
us “into Christ” as members of His body. (This operation is
illustrated by water baptism.) When Christ died, we died with Him;
when He was raised, we were raised to newness of life with Him.
This is our new position in Christ. Christ not only died for sin,
but He also died unto sin (Ro
6:10-note). That is, He broke the power of sin and put out of commission
(destroyed) the old nature (Ro
6:6-note). The old nature is still there, this we know; but it has been
robbed of its power by the cross of Christ, for we died with
Christ to all that belongs to the old life." (Wiersbe,
W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton,
Ill.: Victor Books)
is a preposition of motion into any place or thing or direction to,
toward or upon any place or thing. Figuratively eis marks
the object or point toward which anything ends. Spoken of a result,
effect, consequence, marking that which any person or thing inclines
toward or becomes.
(thanatos from thnesko = to die) refers to
physical separation of the soul from the body, and this is the meaning
in this verse. Spiritually thanatos can refer to the
separation of soul from God, the state of all unregenerate sinners.
120x in 106v - Matt. 4:16; 10:21; 15:4; 16:28; 20:18; 26:38, 66; Mk.
7:10; 9:1; 10:33; 13:12; 14:34, 64; Lk. 1:79; 2:26; 9:27; 22:33; 23:15,
22; 24:20; Jn. 5:24; 8:51f; 11:4, 13; 12:33; 18:32; 21:19; Acts 2:24;
13:28; 22:4; 23:29; 25:11, 25; 26:31; 28:18; Rom. 1:32; 5:10, 12, 14,
17, 21; 6:3ff, 9, 16, 21, 23; 7:5, 10, 13, 24; 8:2, 6, 38; 1 Co. 3:22;
11:26; 15:21, 26, 54ff; 2 Co. 1:9f; 2:16; 3:7; 4:11f; 7:10; 11:23; Phil.
1:20; 2:8, 27, 30; 3:10; Col. 1:22; 2 Tim. 1:10; Heb. 2:9, 14f; 5:7;
7:23; 9:15f; 11:5; Jas. 1:15; 5:20; 1 Jn. 3:14; 5:16f; Rev. 1:18; 2:10f,
23; 6:8; 9:6; 12:11; 13:3, 12; 18:8; 20:6, 13f; 21:4, 8
translates thanatos as corpse(1), dead(124), dead man(3), dead
men(1), dead men's(1).
Pastor Ray Stedman shares the following story which illustrates the
meaning of baptism...
time ago, Ron Ritchie told me of an experience that he had on
Easter Sunday during a baptism service in the ocean near his
house. I tell you, you really have to love Christ to be baptized
in the frigid waters of the Pacific! A woman came up to him and
asked him to baptize her nine-year-old daughter. Ron was reluctant
to do so without finding out whether the girl really understood
what was happening, so he began to question her and to teach her
about the reality behind the water baptism. He was gesturing as he
talked to her, and noticed that, as he was using his hand, the
shadow of it fell on the sand. So he said to the little girl, "Do
you see the shadow of my hand on the sand? Now, that is just the
shadow; the hand is the real thing. And when you came to Jesus,
when you believed in Jesus, that was the real baptism. You were
joined to Him, and what happened to Him happened to you. Jesus was alive; then He died, was buried, and then He arose
from the dead. And that is what happened to you when you believed
in Him." He pointed to the shadow on the sand and said, "When
you go down in the water and are raised up again, that is a
picture of what has already happened." The girl immediately caught
on and said, "Yes, that is what I want to do because Jesus has
come into my life." So water baptism is a picture, a symbol
worked out for us, to teach us what has happened to us when we
believed in the Lord Jesus." (To read full sermon click
The True Baptism of the Spirit)
ORDER THAT AS CHRIST WAS RAISED FROM THE DEAD THROUGH THE GLORY OF THE
FATHER: hina hosper egerthe (3SAPI) Christos ek nekron dia tes doxes tou
Patros: (Ro 6:9; 8:11; 1Cor 6:14; 2Cor 3:4; Eph 1:19,20;
2:5,6) (Mt 28:2,3; Jn 2:11,19,20; 11:40; Col 1:11):
In order that (2443)
(hina) marks purpose, in this case the purpose of the
believer's spiritual baptism into Christ's death, the ultimate purpose
being that we might experience "newness
of life." When I put
my faith into Christ, there is a death that occurs. God baptizes me and
identifies me with Christ's death. That must happen in order that
I might now participate in His newness of life.
(hosper) even as, just as, exactly like and in the NT used
only in comparisons. It indicates an analogy or a resemblance.
Was raised (1453)
(egeiro) means to awaken from sleep or to rouse from
sleep. To stand up from sitting or lying. Figuratively as here in Romans
6:4 it means to cause to return to life (the ancients closely associated
death with sleep). In Ephesians Paul teaches that
"even when we were
dead in our transgressions, (God) made us alive together with
Christ (by grace you have been saved), and raised us up with Him,
and seated us with Him in the heavenly places, in Christ Jesus." (see
Egeiro is used by Christ Himself in an
allusion to His resurrection declaring to the Jews
temple, and in three days I will raise it up." (Jn
He was speaking to the Jews of His body as a
temple, which, while they would destroy it, He would raise up in three
144x in 130v - Matt. 1:24; 2:13f, 20f; 3:9; 8:15, 25f; 9:5ff, 19, 25;
10:8; 11:5, 11; 12:11, 42; 14:2; 16:21; 17:7, 9, 23; 20:19; 24:7, 11,
24; 25:7; 26:32, 46; 27:52, 63f; 28:6f; Mk. 1:31; 2:9, 11f; 3:3; 4:27,
38; 5:41; 6:14, 16; 9:27; 10:49; 12:26; 13:8, 22; 14:28, 42; 16:6, 14;
Lk. 1:69; 3:8; 5:23f; 6:8; 7:14, 16, 22; 8:54; 9:7, 22; 11:8, 31; 13:25;
20:37; 21:10; 24:6, 34; Jn. 2:19f, 22; 5:8, 21; 7:52; 11:29; 12:1, 9,
17; 13:4; 14:31; 21:14; Acts 3:6f, 15; 4:10; 5:30; 9:8; 10:26, 40; 12:7;
13:22, 30, 37; 26:8; Rom. 4:24f; 6:4, 9; 7:4; 8:11, 34; 10:9; 13:11; 1
Co. 6:14; 15:4, 12ff, 20, 29, 32, 35, 42ff, 52; 2 Co. 1:9; 4:14; 5:15;
Gal. 1:1; Eph. 1:20; 5:14; Phil. 1:17; Col. 2:12; 1 Thess. 1:10; 2 Tim.
2:8; Heb. 11:19; Jas. 5:15; 1 Pet. 1:21; Rev. 11:1
renders egeiro as arise(16), arisen(2), arises(1), arose(7),
awake(1), awaken(1), awoke(2), cause(1), get up(1), gets up(2), got
up(1), lift out(1), raise(5), raise up(5), raised(49), raised up(12),
raises(2), rise(12), rise again(2), risen(13), rose(5), rose again(1),
(ek) primarily means out of or from, specifically "up
from the grave He arose with a mighty triumph o'er His foes". What
better time then now to pause and sing of this glorious truth and future
hope of every believer...
THE GRAVE HE LAY
Play and Sing Hymn
by Robert Lowry
Low in the grave He lay, Jesus
Waiting the coming day, Jesus my Lord!
Up from the grave He arose,
With a mighty triumph o’er His foes,
He arose a Victor from the dark domain,
And He lives forever, with His saints to reign
He arose! He arose!
Hallelujah! Christ arose!
Vainly they watch His bed, Jesus my Savior;
Vainly they seal the dead, Jesus my Lord!
Death cannot keep its Prey, Jesus my Savior;
He tore the bars away, Jesus my Lord!
(nekros from nékus
= a corpse; English - necropsy, necrophobia, etc) describes
literally one who has breathed their last and figuratively (the more
common NT use) speaks of the spiritual condition of unsaved men,
spiritually dead to God because of sin (Ep 2:1-note).
Nekros - 124x in NT - Matt.
8:22; 10:8; 11:5; 14:2; 17:9; 22:31f; 23:27; 27:64; 28:4, 7; Mk. 6:14;
9:9f, 26; 12:25ff; Lk. 7:15, 22; 9:7, 60; 15:24, 32; 16:30f; 20:35, 37f;
24:5, 46; Jn. 2:22; 5:21, 25; 12:1, 9, 17; 20:9; 21:14; Acts 3:15; 4:2,
10; 5:10; 10:41f; 13:30, 34; 17:3, 31f; 20:9; 23:6; 24:21; 26:8, 23;
28:6; Rom. 1:4; 4:17, 24; 6:4, 9, 11, 13; 7:4, 8; 8:10f; 10:7, 9; 11:15;
14:9; 1 Co. 15:12f, 15f, 20f, 29, 32, 35, 42, 52; 2 Co. 1:9; Gal. 1:1;
Eph. 1:20; 2:1, 5; 5:14; Phil. 3:11; Col. 1:18; 2:12f; 1 Thess. 1:10;
4:16; 2 Tim. 2:8; 4:1; Heb. 6:1f; 9:14, 17; 11:19, 35; 13:20; Jas. 2:17,
26; 1 Pet. 1:3, 21; 4:5f; Rev. 1:5, 17f; 2:8; 3:1; 11:18; 14:13; 16:3;
20:5, 12f and is rendered in NAS as corpse(1), dead(124), dead
man(3), dead men(1), dead men's(1).
J. Vernon McGee speaking of our identification with Christ in His
joined today to a living Christ. In other words, our sins have
already been judged; we are already raised; and we are
yonder seated with Christ in the heavenlies (see note
My friend, there are only two places for your sins: either they were on
Christ when He died for you over nineteen hundred years ago—because you
have trusted Him as your Savior—or they are on you today, and judgment
is ahead for you. There is no third place for them." (Bolding Added)
J V: Thru the Bible Commentary: Nashville: Thomas Nelson)
(doxa from dokéo = to think or suppose)
means to give a proper opinion of, in this case a proper opinion of God. Glory then is the true apprehension of God. The
glory of God means His unchanging essence, what He is
essentially, the totality of His perfection. God is glorified
when He is allowed to be seen as He really is. "Doxa"
in the present context stands for the excellence of God’s almighty power as manifested in
the resurrection of Christ, in that Christ's resurrection gives a proper
opinion or estimate of the Father.
Doxa - 166x
in 149v - Matt. 4:8; 6:29; 16:27; 19:28; 24:30; 25:31; Mk. 8:38; 10:37;
13:26; Lk. 2:9, 14, 32; 4:6; 9:26, 31f; 12:27; 14:10; 17:18; 19:38;
21:27; 24:26; Jn. 1:14; 2:11; 5:41, 44; 7:18; 8:50, 54; 9:24; 11:4, 40;
12:41, 43; 17:5, 22, 24; Acts 7:2, 55; 12:23; 22:11; Rom. 1:23; 2:7, 10;
3:7, 23; 4:20; 5:2; 6:4; 8:18, 21; 9:4, 23; 11:36; 15:7; 16:27; 1 Co.
2:7f; 10:31; 11:7, 15; 15:40f, 43; 2 Co. 1:20; 3:7ff, 18; 4:4, 6, 15,
17; 6:8; 8:19, 23; Gal. 1:5; Eph. 1:6, 12, 14, 17f; 3:13, 16, 21; Phil.
1:11; 2:11; 3:19, 21; 4:19f; Col. 1:11, 27; 3:4; 1 Thess. 2:6, 12, 20; 2
Thess. 1:9; 2:14; 1 Tim. 1:11, 17; 3:16; 2 Tim. 2:10; 4:18; Tit. 2:13;
Heb. 1:3; 2:7, 9f; 3:3; 9:5; 13:21; Jas. 2:1; 1 Pet. 1:7, 11, 21, 24;
4:11, 13f; 5:1, 4, 10; 2 Pet. 1:3, 17; 2:10; 3:18; Jude 1:8, 24f; Rev.
1:6; 4:9, 11; 5:12f; 7:12; 11:13; 14:7; 15:8; 16:9; 18:1; 19:1, 7;
21:11, 23f, 26
doxa as approval(2), brightness(1), glories(1), glorious(5),
glory(154), Glory(1), honor(1),majesties(2).
Godet has this comment regarding "through
the glory of the Father"...
The glory of the
Father by which Christ was raised, is not the display of His
power apart from His other perfections; but, as usual, that of all
the divine attributes combined. For they have all contributed to
this masterpiece of the revelation of God on the earth,
righteousness as well as mercy, wisdom as well as holiness.
Speaking of the resurrection of Lazarus, Jesus said to
Martha: “Did I not say to you, if you believe, you will see the
glory (doxa) of God?" (Jn 11:40) But here we have to do with the resurrection of the Son; and
therefore Paul says: by the glory of the Father. (Romans Commentary)
SO WE TOO MIGHT WALK IN NEWNESS OF LIFE: houtos kai emeis en kainoteti
zoes peripatesomen (1PAAS):
(Ro 6:19; 7:6; 12:1,2; 13:13,14; 2Cor 5:17; Gal 6:15,16; Eph 4:17,22,
5:8; Php 3:17,18; Col 1:9, 10, 11, 12; 2:11,12; 3:10; 4:1; 1 Pe 4:1,2; 2Pe 1:4,
5, 6, 7, 8, 9;
Might walk (4043)
from peri = about, around + pateo = walk,
tread) (Click for an in depth study of
literally means to "walk around" or "walk about", to go here and there
in walking, to tread all around. More commonly in the NT (and in our
current verse) peripateo figuratively refers to one's manner of life, to
one's habitual way or bent of life or to one's life-style.
Ray Stedman comments on Paul's
figurative use of "walk" writing...
like that figure because a walk, of course, merely consists
of two simple steps, repeated over and over again. It is not a
complicated thing. In the same way, the Christian life is a matter
of taking two steps, one step after another. Then you are
beginning to walk. Those two steps follow in this passage. Paul
describes them as, "Put off the old man" (Col 3:5, 6, 7,
8, 9, 10 -see notes
10) and "put on the
new." (see specific attitudes and actions in Col 3:12, 13,
14, 15, 16, 17, 18-notesff) Then repeat them.
That is all. Keep walking through every day like that. That is how
Scripture exhorts us to live." (Bolding Added) (For full
True Human Potential)
this mood in context expressing the purpose of the our co-resurrection
with Christ. Specifically, Paul says that our purpose is a daily
conduct that is in the sphere of "Newness of life".
95x in 88v - Matt. 4:18; 9:5; 11:5; 14:25f, 29; 15:31; Mk. 2:9; 5:42;
6:48f; 7:5; 8:24; 11:27; 12:38; 16:12; Lk. 5:23; 7:22; 11:44; 20:46;
24:17; Jn. 1:36; 5:8f, 11f; 6:19, 66; 7:1; 8:12; 10:23; 11:9f, 54;
12:35; 21:18; Acts 3:6, 8f, 12; 14:8, 10; 21:21; Rom. 6:4; 8:4; 13:13;
14:15; 1 Co. 3:3; 7:17; 2 Co. 4:2; 5:7; 10:2f; 12:18; Gal. 5:16; Eph.
2:2, 10; 4:1, 17; 5:2, 8, 15; Phil. 3:17f; Col. 1:10; 2:6; 3:7; 4:5; 1
Thess. 2:12; 4:1, 12; 2 Thess. 3:6, 11; Heb. 13:9; 1 Pet. 5:8; 1 Jn.
1:6f; 2:6, 11; 2 Jn. 1:4, 6; 3 Jn. 1:3f; Rev. 2:1; 3:4; 9:20; 16:15;
renders peripateo as behave(2), conduct ourselves(1), conduct
yourselves(1), leading a life(1), leads a life(1), prowls about(1),
walk(50), walk about(1), walk around(2), walked(7), walking(21), walking
about(1),walks(5), were thus occupied(1).
D. L. Moody alluded to a
believer's walk when he quipped that
should be bound in shoe-leather.”
J Vernon McGee adds a practical notation that...
is not a balloon ascension. A great many people think the
Christian life is some great, overwhelming
experience and you take
off like a rocket going out into space. That’s not where you live
the Christian life. Rather, it is in your home, in your office, in
the schoolroom, on the street. The way you get around in this life
is to walk. You are to walk in Christ. God grant that you
and I might be joined to Him in our daily walk." (Bolding Added) (McGee,
J V: Thru the Bible Commentary: Nashville: Thomas Nelson)
kainos [word study]
= new in sense that it
brings into the world a new quality of thing which did not exist before)
refers to a renewal, not simply an experience similar to the past, but a
qualitatively different one, one that is new in quality and character.
Of note is that the word Pal chose is not neos (see
word study) which
refers merely to newness in point of time. The life every believer now
has the potential to walk is a life of a brand new kind,
new because the believer is now in union with and identified irrevocably
The only other NT
uses of kainotes is found in Romans 7...
But now we have been released from
the Law, having died to that by which we were bound, so that we serve in
newness of the Spirit and not in oldness of the letter. (Ro 7:6-note)
Wuest makes a subtle distinction in
regard to "newness"...
The newness of life therefore refers, not to a new kind of life
the believer is to live, but to a new source of ethical
and spiritual energy imparted to him by God by which he is
enabled to live the life to which Paul exhorts in Romans 12-16.
K. S. Wuest's Word Studies from the Greek
New Testament: Studies in the Vocabulary of the Greek New Testament:
Grand Rapids: Eerdmans)
Paul's point is that just as sin characterized and dominated every
one of our lives in Adam, so now because of our position in union with
Christ every believer possesses the potential to live a righteous
lifestyle. Before their union with Christ, even man's best was but
filthy rags in light of God's holiness and His perfect standard.
In light of this truth Wayne
Barber applies this truth asking the question...
"Can a Christian go
back and live like he used to live?" Well, how can you if you are dead and you have been raised to walk in newness
of His life? A life that is brand new, qualitatively
different? "How different?" In the sense that sin no longer
controls you. In the sense that you have Someone who lives in you
now that gives you power to do what you couldn’t do before;
Someone to convict you of sin; Someone to give you knowledge that
you didn’t have before. I can’t go back! I’m walking in newness
of His life." (Bolding added) (Barber, W:
The New Life in Jesus)
New Spiritual Life
Scripture is filled with descriptions of the believer’s new spiritual
life. We are said to receive a new heart (Ezek 36:26), a new spirit
(Ezek 18:31), a new song (Ps 40:3-note),
and a new name (Rev 2:17-note).
We are called a new creation (2Cor 5:17), a new creature (Gal 6:15),
and a new self (Ep 4:24-note).
[word study]) refers to fullness of life, a
blessed life, a life that satisfies and can be lived as God intended for
it to be lived because we are now united and identified with the life of
Christ. He is now our "life" Source (Col 3:4-note) providing the potential
for this new, full life. His life now operates in us as a motivating,
energizing, pulsating principle of existence that has the potential to
transform every believer's life.
Zoe - 135x in 127v
in NAS - Matt. 7:14; 18:8f; 19:16f, 29; 25:46; Mk. 9:43, 45; 10:17, 30;
Lk. 10:25; 12:15; 16:25; 18:18, 30; Jn. 1:4; 3:15f, 36; 4:14, 36; 5:24,
26, 29, 39f; 6:27, 33, 35, 40, 47f, 51, 53f, 63, 68; 8:12; 10:10, 28;
11:25; 12:25, 50; 14:6; 17:2f; 20:31; Acts 2:28; 3:15; 5:20; 8:33;
11:18; 13:46, 48; 17:25; Rom. 2:7; 5:10, 17f, 21; 6:4, 22f; 7:10; 8:2,
6, 10, 38; 11:15; 1 Co. 3:22; 15:19; 2 Co. 2:16; 4:10ff; 5:4; Gal. 6:8;
Eph. 4:18; Phil. 1:20; 2:16; 4:3; Col. 3:3f; 1 Tim. 1:16; 4:8; 6:12, 19;
2 Tim. 1:1, 10; Tit. 1:2; 3:7; Heb. 7:3, 16; Jas. 1:12; 4:14; 1 Pet.
3:7, 10; 2 Pet. 1:3; 1 Jn. 1:1f; 2:25; 3:14f; 5:11ff, 16, 20; Jude 1:21;
Rev. 2:7, 10; 3:5; 7:17; 11:11; 13:8; 16:3; 17:8; 20:12, 15; 21:6, 27;
22:1f, 14, 17, 19
The NAS renders zoe as
alive(1), life(131), Life(2), living(1).
All possible emphasis lies upon those
words, “newness of life.” They bring out what has been indicated
already (Ro 5:17, 18-note),
the truth that the Lord has won us not only remission of a death
penalty, not only even an extension of existence under happier
circumstances, and in a more grateful and hopeful spirit — but a new and
wonderful life power. The sinner has fled to the Crucified, that he may
not die. He is now not only amnestied but accepted. He is not only
accepted but incorporated into his Lord, as one with Him in interest. He
is not only incorporated as to interest, but, because his Lord, being
Crucified, is also Risen, he is incorporated into Him as Life. The Last
Adam, like the First, transmits not only legal but vital effects to His
member. In Christ the man has, in a sense as perfectly practical as it
is inscrutable (not readily investigated, interpreted, or understood),
new life, new power, as the Holy Ghost applies to his inmost being the
presence and virtues of his Head. “In Him he lives, by Him he moves.”
To men innumerable the discovery of
this ancient truth, or the fuller apprehension of it, has been indeed
like a beginning of new life. They have been long and painfully aware,
perhaps, that their strife with evil was a serious failure on the whole,
and their deliverance from its power lamentably partial. And they could
not always command as they would the emotional energies of gratitude,
the warm consciousness of affection. Then it was seen, or seen more
fully, that the Scriptures set forth this great mystery, this powerful
fact; our union with our Head, by the Spirit, for life, for victory and
deliverance, for dominion over sin, for willing service. And the hands
are lifted up, and the knees confirmed, as the man uses the now open
secret — Christ in him, and he in Christ — for the real walk of life. (The Epistle of Paul
the Apostle to the Romans - online)