Romans 6:5 - Exposition

For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection . So the Authorized Version. But the English word "planted" (though the idea expressed by it has the support of Origen, Chrysostom, and other ancient Fathers; also of the Vulgate, and, among moderns, Beza, Luther, and others; while some, including Erasmus, Calvin, Estius, Cornelius a Lapide, understand "engrafted") probably suggests what was not intended. σύμφυτος is from συμφύω (not συμφυτεύω ), and need only express being made to grow together in close association. In classic authors it commonly means innate. It seems here used, not to introduce a new figure, whether of planting or grafting, but only to express the close union with Christ, already intimated, into which we entered in baptism. The Revised Version has "have become united with him," which may perhaps sufficiently express what is meant, though hardly a satisfactory rendering of σύμφυτοι , Tyndale and Cranmer translate "graft in deeth lyke unto him;" and perhaps "graft into" may be as good a rendering as any other. Meyer, Tholuck, Alford, and others take the dative τῷ ὁμοιώματι as governed by σύμφυτοι , equivalent to ὁμοίως ἀπεθάνομεν ὥσπερ αὐτὸς (Tholuck). But it may be better to understand χριστῷ : "Graft into Christ, in the likeness of his death," τῷ ὁμοιώματι being added because Christ's death and ours, in the senses intended, are not the same kind of death literally, ours only corresponding to, and in a certain sense like his. The main purpose of this verse, as of Romans 6:4 , is to press resurrection with Christ as following death with him. But why here the future ἐσόμεθα ? Did we not rise with Christ to a new life when we emerged from our baptismal burial? Future verbs are used also with a similar reference in Romans 6:8 and Romans 6:14 . Now, there are three senses in which our resurrection with Christ may be understood.

If so, sense (1) might still be understood; so that the idea would be the same as in Colossians 2:12 , etc., viz. that of our rising in baptism itself to a new life with Christ, in which sin need not, and ought not to, have dominion. But still the repeated use of the future tense (especially ἁμαρτία ὑμῶν οὐ κυριεύσει in Colossians 2:14 ), together with the whole drift of what follows, seems rather to imply sense (2); that is, our realization of our position in our actual lives subsequent to baptism. If it be objected that in this case we should expect "we ought to be" rather than "we shall be" it may be replied that it is what God will do for us, rather than what we shall do for ourselves, that the apostle has in view. If he has made us partakers in the atoning death of Christ, having forgiven us all trespasses, etc. ( Colossians 2:13 , seq. ) , he will also make us partakers, as our life goes on, in the power of his resurrection too, delivering us from sin's dominion. Further, if this be so, the thought may also include sense (3) For elsewhere the future resurrection seems to be regarded as only the consummation of a spiritual resurrection which is begun in the present life, Christians being already partakers in the eternal life of God, of which the issue is immortality; of. Ephesians 1:5 , Ephesians 1:6 ; Colossians 3:3 , Colossians 3:4 ; Galatians 2:20 ; also our Lord's own words, which are peculiarly significant in this regard, "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you. The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live" ( John 5:24 , John 5:25 ). Again, "I am the Resurrection, and the Life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die' ( John 11:25 , John 11:26 ).