Teks -- Romans 6:4 (NET)

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 6:4 - We were buried therefore with him by means of baptism unto death

We were buried therefore with him by means of baptism unto death ( sunetaphēmen oun autōi dia tou baptismatos eis ton thanaton ).

Second aorist passive indicative of sunthaptō , old verb to bury together with, in N.T. only here and Col 2:12. With associative instrumental case (autōi ) and "by means of baptism unto death"as in Rom 6:3.

Robertson: Rom 6:4 - In newness of life

In newness of life ( en kainotēti zōēs ).

The picture in baptism points two ways, backwards to Christ’ s death and burial and to our death to sin (Rom 6:1), forwards to Christ’ s resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul’ s majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

Vincent: Rom 6:4 - We are buried with

We are buried with ( συνετάφημεν )

Rev., more accurately, were buried. Therefore , as a natural consequence of death. There is probably an allusion to the immersion of baptism. Compare Col 3:3.

Vincent: Rom 6:4 - Into death

Into death

Through the baptism into death referred to in Rom 6:3. Both A.V. and Rev. omit the article, which is important for the avoidance of the error buried into death .

Vincent: Rom 6:4 - Glory

Glory ( δόξης )

The glorious collective perfection of God. See on Rom 3:23. Here the element of power is emphasized, which is closely related to the idea of divine glory. See Col 1:11. All the perfections of God contribute to the resurrection of Christ - righteousness, mercy, wisdom, holiness.

Vincent: Rom 6:4 - We might walk

We might walk ( περιπατήσωμεν )

Lit., walk about , implying habitual conduct. See on Joh 11:9; see on 1Jo 1:6; see on 3Jo 1:4; see on Luk 11:44.

Vincent: Rom 6:4 - In newness of life

In newness of life ( ἐν καινότητι ζωῆς )

A stronger expression than new life . It gives more prominence to the main idea, newness , than would be given by the adjective. Thus 1Ti 6:17, uncertainty of riches ; not uncertain riches , as A.V.

Wesley: Rom 6:4 - We are buried with him

Alluding to the ancient manner of baptizing by immersion.

Wesley: Rom 6:4 - That as Christ was raised from the dead by the glory

Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.

JFB: Rom 6:4 - Therefore we are

Rather, "were" (it being a past act, completed at once).

JFB: Rom 6:4 - 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 (Rev 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.

JFB: Rom 6:4 - 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.

JFB: Rom 6:4 - even so we also

As risen to a new life with Him.

JFB: Rom 6:4 - 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" (Rom 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 Act 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).

Clarke: Rom 6:4 - We are buried with him by baptism into death

We are buried with him by baptism into death - It is probable that the apostle here alludes to the mode of administering baptism by immersion, the whole body being put under the water, which seemed to say, the man is drowned, is dead; and, when he came up out of the water, he seemed to have a resurrection to life; the man is risen again; he is alive! He was, therefore, supposed to throw off his old Gentile state as he threw off his clothes, and to assume a new character, as the baptized generally put on new or fresh garments. I say it is probable that the apostle alludes to this mode of immersion; but it is not absolutely certain that he does so, as some do imagine; for, in the next verse, our being incorporated into Christ by baptism is also denoted by our being planted, or rather, grafted together in the likeness of his death; and Noah’ s ark floating upon the water, and sprinkled by the rain from heaven, is a figure corresponding to baptism, 1Pe 3:20, 1Pe 3:21; but neither of these gives us the same idea of the outward form as burying. We must be careful, therefore, not to lay too much stress on such circumstances. Drowning among the ancients was considered the most noble kind of death; some think that the apostle may allude to this. The grand point is, that this baptism represents our death to sin, and our obligation to walk in newness of life: without which, of what use can it or any other rite be

Clarke: Rom 6:4 - Raised up from the dead by the glory of the Father

Raised up from the dead by the glory of the Father - From this we learn, that as it required the glory of the Father, that is, his glorious energy, to raise up from the grave the dead body of Christ, so it requires the same glorious energy to quicken the dead soul of a sinner, and enable him to walk in newness of life.

Calvin: Rom 6:4 - We have then been buried with him, === etc. He now begins to indicate the object of our having been baptized into the death of Christ, though he does not yet completely unfold it; and the object is — that we, being dead to ourselves, may become new creatures. He rightly makes a transition from a fellowship in death to a fellowship in life; for these two things are connected together by an indissoluble knot — that the old man is destroyed by the death of Christ, and that his resurrection brings righteousness, and renders us new creatures. And surely, since Christ has been given to us for life, to what purpose is it that we die with him except that we may rise to a better life? And hence for no other reason does he slay what is mortal in us, but that he may give us life again.

Let us know, that the Apostle does not simply exhort us to imitate Christ, as though he had said that the death of Christ is a pattern which all Christians are to follow; for no doubt he ascends higher, as he announces a doctrine, with which he connects, as it is evident, an exhortation; and his doctrine is this — that the death of Christ is efficacious to destroy and demolish the depravity of our flesh, and his resurrection, to effect the renovation of a better nature, and that by baptism we are admitted into a participation of this grace. This foundation being laid, Christians may very suitably be exhorted to strive to respond to their calling. Farther, it is not to the point to say, that this power is not apparent in all the baptized; for Paul, according to his usual manner, where he speaks of the faithful, connects the reality and the effect with the outward sign; for we know that whatever the Lord offers by the visible symbol is confirmed and ratified by their faith. In short, he teaches what is the real character of baptism when rightly received. So he testifies to the Galatians, that all who have been baptized into Christ, have put on Christ. (Gal 3:27.) Thus indeed must we speak, as long as the institution of the Lord and the faith of the godly unite together; for we never have naked and empty symbols, except when our ingratitude and wickedness hinder the working of divine beneficence. ¹⁸⁵

===By the glory of the Father,

4.We have then been buried with him, === etc. He now begins to indicate the object of our having been baptized into the death of Christ, though he does not yet completely unfold it; and the object is — that we, being dead to ourselves, may become new creatures. He rightly makes a transition from a fellowship in death to a fellowship in life; for these two things are connected together by an indissoluble knot — that the old man is destroyed by the death of Christ, and that his resurrection brings righteousness, and renders us new creatures. And surely, since Christ has been given to us for life, to what purpose is it that we die with him except that we may rise to a better life? And hence for no other reason does he slay what is mortal in us, but that he may give us life again.

Let us know, that the Apostle does not simply exhort us to imitate Christ, as though he had said that the death of Christ is a pattern which all Christians are to follow; for no doubt he ascends higher, as he announces a doctrine, with which he connects, as it is evident, an exhortation; and his doctrine is this — that the death of Christ is efficacious to destroy and demolish the depravity of our flesh, and his resurrection, to effect the renovation of a better nature, and that by baptism we are admitted into a participation of this grace. This foundation being laid, Christians may very suitably be exhorted to strive to respond to their calling. Farther, it is not to the point to say, that this power is not apparent in all the baptized; for Paul, according to his usual manner, where he speaks of the faithful, connects the reality and the effect with the outward sign; for we know that whatever the Lord offers by the visible symbol is confirmed and ratified by their faith. In short, he teaches what is the real character of baptism when rightly received. So he testifies to the Galatians, that all who have been baptized into Christ, have put on Christ. (Gal 3:27.) Thus indeed must we speak, as long as the institution of the Lord and the faith of the godly unite together; for we never have naked and empty symbols, except when our ingratitude and wickedness hinder the working of divine beneficence. ¹⁸⁵

===By the glory of the Father, that is, by that illustrious power by which he exhibited himself as really glorious, and as it were manifested the greatness of his glory. Thus often is the power of God, which was exercised in the resurrection of Christ, set forth in Scripture in sublime terms, and not without reason; for it is of great importance, that by so explicit a record of the ineffable power of God, not only faith in the last resurrection, which far exceeds the perception of the flesh, but also as to other benefits which we receive from the resurrection of Christ, should be highly commended to us. ¹⁸⁶

Defender: Rom 6:4 - buried with him by baptism

The references to baptism in Rom 6:3-5 clearly imply immersion, as no other mode could portray the death, burial and resurrection of Christ. Likewise, immersion also portrays the death of the believer to his old life and his resurrection to a new life, with the "old man" (Rom 6:16), "dead indeed unto sin," but with the new man "alive unto God through Jesus Christ our Lord" (Rom 6:11). There is nothing in the baptismal waters themselves which produces this miracle, but rather the "washing of regeneration ... and renewing of the Holy Ghost" (Tit 3:5) which is accomplished by the baptism of the Holy Spirit into Christ Himself (1Co 12:13). Nonetheless, the immediate submission of the new believer to the ordinance of baptism, thus identifying himself publicly with Christ and the other local believers, with all the impressive pictorial symbolism in the immersion itself, should - and normally does - produce a tremendous impact and change in his life.

Defender: Rom 6:4 - should walk

The modifier "should" is better rendered "shall" (Rom 6:6)."

TSK: Rom 6:4 - we are // that // by the // even

we are : Rom 6:3; Col 2:12, Col 2:13, Col 3:1-3; 1Pe 3:21

that : Rom 6:9, Rom 8:11; 1Co 6:14; 2Co 13:4; Eph 1:19, Eph 1:20, Eph 2:5, Eph 2:6

by the : Mat 28:2, Mat 28:3; Joh 2:11, Joh 2:19, Joh 2:20, Joh 11:40; Col 1:11

even : Rom 6:19, Rom 7:6, Rom 12:1, Rom 12:2, Rom 13:13, Rom 13:14; 2Co 5:17; Gal 6:15, Gal 6:16; Eph 4:17, Eph 4:22-24, Eph 5:8; Phi 3:17, Phi 3:18; Col 1:9-12, Col 2:11, Col 2:12, Col 3:10, Col 4:1; 1Pe 4:1, 1Pe 4:2; 2Pe 1:4-9; 1Jo 2:6

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 6:4 - Therefore // We are buried with him // By baptism into death // That like as Christ was raised up from the dead // By the glory of the Father // Walk in newness of life

Therefore: q.d. Because we are thus dead with Christ, therefore, & c.

We are buried with him i.e. we have communion with him in his burial also, which represents a farther degree of the destruction of sin, by putting it, as it were, out of our sight, Gen 23:4 , and having no more to do with it.

By baptism into death: he seems here to allude to the manner of baptizing in those warm Eastern countries, which was to dip or plunge the party baptized, and as it were to bury him for a while under water. See the like phrase, Col 2:12 . Baptism doth not only represent our mortification and death to sin, but our progress and perseverance therein. Burial implies a continuing under death; so is mortification a continual dying unto sin.

That like as Christ was raised up from the dead look as, after the death and burial of Christ, there followed his resurrection, so it must be with us; we must have communion with, and conformity to, the Lord Jesus Christ in his resurrection as well as in his death; both these are represented and sealed to us by the sacrament of baptism.

By the glory of the Father i.e. by the power of the Father, which is called, Col 1:11 , his glorious power. God is said elsewhere to have raised him by his power, 1Co 6:14 ; and in 2Co 13:4 , he is said to live by the power of God. Some read it thus, he was raised from the dead, to the glory of the Father.

The preposition dia is sometimes rendered to: see 1Pe 1:3 .

Walk in newness of life i.e. live a new life, being actuated by new principles, aiming at new ends, and bringing forth new fruits of holiness: see Rom 7:6 .

Gill: Rom 6:4 - Therefore we are buried with him by baptism into death // that like as Christ was raised up from the dead by the glory of the father, even so we also should walk in newness of life

Therefore we are buried with him by baptism into death,.... The nature and end of baptism are here expressed; the nature of it, it is a "burial"; and when the apostle so calls it, he manifestly refers to the ancient and only way of administering this ordinance, by immersion; when a person is covered, and as it were buried in water, as a corpse is when laid the earth, and covered with it: and it is a burial with Christ; it is a representation of the burial of Christ, and of our burial with him as our head and representative, and that "into death"; meaning either the death of Christ as before, that is, so as to partake of the benefits of his death; or the death of sin, of which baptism is also a token; for believers, whilst under water, are as persons buried, and so dead; which signifies not only their being dead with Christ, and their communion with him in his death, but also their being dead to sin by the grace of Christ, and therefore ought not to live in it: for the apostle is still pursuing his argument, and is showing, from the nature, use, and end of baptism, that believers are dead to sin, and therefore cannot, and ought not, to live in it; as more fully appears from the end of baptism next mentioned;

that like as Christ was raised up from the dead by the glory of the father, even so we also should walk in newness of life; for the end of baptism is not only to represent the death and burial, but also the resurrection of Christ from the dead, which is here said to be "by the glory of the Father", some read the words, "unto the glory of the Father"; meaning either, that the Father might be glorified hereby; or that Christ, being raised from the dead, might enjoy glory with the Father, as he does in human nature; but rather the phrase expresses the means by which, and not the end to which, Christ was raised from the dead: and by the "glory of the Father" is meant, the glorious power of the Father, which was eminently displayed in raising Christ from the dead; and as baptism is designed to represent the resurrection of Christ, which is done by raising the person out of the water, so likewise to represent our resurrection from the death of sin, to a life of grace: whence it must be greatly incumbent on baptized believers, who are raised from the graves of sin by the power of Christ, to "walk in newness of life"; for since they are become new creatures, and have new hearts and new spirits given them, new principles of light, life, grace, and holiness implanted in them, and have entered into a new profession of religion, of which baptism is the badge and symbol, they ought to live a new life and conversation.