Baptized (907) (baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses (See below) reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore. Figuratively, baptizo pictures 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. In this sense baptizo means to be identified with. The baptism of John the Baptist was for repentance and was associated with a genuine belief in Jesus (Acts 19:4) and thus these Jews who were being baptized by John (eg, Mt 3:6, Mk 1:4, 5, Contrast Lk 7:29 = saved with Lk 7:30 = unsaved) were genuinely "saved". Note that it was not the fact that John baptized them in water that they were saved but their salvation was based on repentance and belief in Jesus. James Montgomery Boice helps understand this figurative meaning of baptizo writing that The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be 'dipped' (bapto) into boiling water and then 'baptised' (baptizo ) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism... mere intellectual assent is not enough. There must be a union with Him, a real change, like the vegetable to the pickle!" (Bolding added) In some contexts baptizo meant to wash ceremonially for purpose of purification (washing of cups - Mk 7:4, Lk 11:38 = This custom before meals, prescribed by the Pharisees, was not required by the original Mosaic law.). In Greek literature baptizo meant to put or go under water in in a variety of senses. Here is a use from the Pseudepigrapha of the OT "waiting to be bathed in the waters of ocean." In Mark 10:38 the meaning of baptizo is unique, for here Jesus describes being baptized into death on the Cross, something only He could supremely accomplish, although He does say that His followers will be "baptized with the baptism with which I am baptized" referring to the truth that those who identify with Jesus will suffer as He suffered, with the exception that only His suffering on Calvary was for the purpose of bearing sin. Warren Wiersbe notes that... When you read about “baptism” in the New Testament, you must exercise discernment to determine whether the word is to be interpreted literally or symbolically. For example, in Romans 6:3, 4 and Galatians 3:27, 28, the reference is symbolic (Ed: and figurative) since water baptism cannot put a sinner into Jesus Christ. Only the Holy Spirit can do that (Ro 8:9; 1Co 12:13; see Ac 10:44, 45, 46, 47, 48). Water baptism is a public witness of the person’s identification with Jesus Christ, while Spirit baptism is the personal and private experience that identifies the person with Christ. Baptizo - 77 times in 64v in the NT in the NASB- Mt 3:6 (water baptism prior to coming of the Spirit), Mt 3:11 (Note 2 or 3 types of baptism in this verse = [1] With water for repentance - not Christian baptism but similar to OT washings that symbolized a cleansing of personal repentance, cp Lk 7:29, 30 and associated with genuine belief in Jesus -Acts 19:4 - but still under the OT economy and so prior to the coming of the Spirit in Acts 2 [2] With the Holy Spirit, something that happens to all believers - 12.13" class="scriptRef">1Cor 12:13, Ro 8:9 [3] With fire - could speak of judgment or could refer to baptism at Pentecost where fire symbolized the coming of the Spirit in which case there would be only 2 types of baptism described in this passage - note: this is a difficult verse), Mt 3:13, 14, 16" class="scriptRef">16" class="scriptRef">16; 28.19" class="scriptRef">28:19; Mk. 1:4 (John the Baptist or Baptizer), Mk 1:5, Mk 1:8 (distinguishes baptism with water for repentance -Mt 3:11, and that with the Holy Spirit), Mk 1:9; 6:14, 24; 7:4; 38-Mark.10.39" class="scriptRef">10:38, 39; 16:16; Lk. 3:7, 12, 16, 21; 7:29, 30; 11:38; 12:50; 26" class="scriptRef">Jn. 1:25, 26, 28, 31, 33" class="scriptRef">33; 3:22, 23, 26; 4:1, 2; 10:40; Acts 1:5; 2:38, 41; 8:12, 13, 16, 36, 38; 9:18; 10:47, 48; 11:16; 16:15, 33; 18:8; 19:3, 4, 5; 22:16; Ro 6:3; 1Co. 1:13, 14, 15; 10:2; 12:13; 15:29; Gal. 3:27 and is rendered in the NAS as Baptist (3), baptize(9), baptized(51), baptizes(1), ceremonially washed(1),undergo(1). There are only 2 uses of baptizo in the Septuagint (LXX), one in Isaiah 21:4 and the other in 2Kings 5:14 So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child, and he was clean. Note that baptízo is not "translated" but is transliterated in our English Bibles. To transliterate is simply to transcribe (a word in one alphabet) into corresponding letters of another alphabet. For example, the Greek word λογοσ can be transliterated as “logos”. Guzik summarizes baptizo noting that The idea behind the ancient Greek word for baptized is “to immerse or overwhelm something.” The Bible uses this idea of being baptized into something in several different ways. When a person is baptized in water, they are immersed or covered over with water. When they are baptized with the Holy Spirit (Mt 3:11, Acts 1:5) they are “immersed” or “covered over” with the Holy Spirit. When they are baptized with suffering (Mk 10:39), they are “immersed” or “covered over” with suffering. Here, Paul refers to being baptized - “immersed” or “covered over” in Christ Jesus. (Guzik) (Bolding added) Vine writes that baptizo was necessarily transliterated into English, as there was no equivalent in our language. “To immerse” would be simply “to plunge into.” To baptize is to put into water and take out again. It involves immersion, submersion, and emergence—death, burial and resurrection. The word was used among the heathen Greeks of articles which underwent submersion and emergence, as in the case of the dyeing of a garment. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) (Click Vines full definition) Kenneth Wuest explains that baptizo can be illustrated by the action of the smith dipping the hot iron in water, tempering it, or the dyer dipping the cloth in the dye for the purpose of dying it...The word refers to 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. While the word...had other uses, yet the one that predominated above the others was the above one. Observe how perfectly this meaning is in accord with the usage of the word in Romans 6:3, 4, where the believing sinner is baptized into vital union with Jesus Christ. The believing sinner is introduced or placed in Christ, thus coming into union with Him. By that action he is taken out of his old environment and condition in which he had lived, the First Adam (cp 1Co 15:22), and is placed into a new environment and condition, the Last Adam (cp 1Co 15:45). By this action his condition is changed from that of a lost sinner with a totally depraved nature to that of a saint with a divine nature (2Pe 1:4). His relationship to the law of God is changed from that of a guilty sinner to that of a justified saint (Ro 3:28). All this is accomplished by the act of the Holy Spirit introducing or placing him into vital union with Jesus Christ (cp 1Co 12:13, Gal 3:27). No ceremony of water baptism ever did that. The entire context is supernatural in its character. The Greek word here should not be transliterated but translated, and the translation should read; “As many as were introduced (placed) into Christ Jesus, into His death were introduced. Therefore we were buried with Him through the aforementioned introduction into His death." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans) In short baptizo as used in the present context describes the introduction or placing of an individual into a new environment, union with Christ, an unbreakable union which forever alters the individual's relationship to their previous environment. In fairness, it should be stated that a number of commentaries interpret Paul's reference to baptism here in Romans 6:3 as an allusion to water baptism although most of these writers do go on to explain that water baptism is just a picture or symbol of the divine transaction that transpired when the individual initially placed their faith in Christ. Wiersbe, a respected conservative commentator, for example writes “It appears that Paul had both the literal and figurative in mind in this paragraph, for he used the readers’ experience of water baptism to remind them of their identification with Christ through the baptism of the Holy Spirit.” (Wiersbe) Others, including this website, feel that Paul's use of baptism here is a reference only to the divine transaction and not to the physical act. Spurgeon for example in a sermon on Romans 6:3-4 says that I am content to take the view that baptism signifies the burial of believers in water in the name of the Lord, and I shall so interpret the text." Spurgeon however goes on to qualify by stating that I do not understand Paul to say that if improper persons, such as unbelievers, and hypocrites, and deceivers, are baptized they are baptized into our Lord's death.... O beloved, whether you have been baptized in water or not, I put this question to you, "Do you accept the Lord Jesus as your surety and substitute?" For if you do not, you shall bear your own guilt and carry your own sorrow, and stand in your own place beneath the glance of the angry justice of God... (Christ's) death is the hinge of our confidence: we are not baptized into His example, or His life, but into His death. We hereby confess that all our salvation lies in the death of Jesus, which death we accept as having been incurred on our account...These are Grand truths, but they are sure and comforting. You are getting among Atlantic billows now, but be not afraid. Realize the sanctifying effect of this truth. (Spurgeon, C H: Baptism--A Burial: sermon on Romans 6:3-4 ) Paul's metaphorical use (metaphor = use of a word or phrase literally denoting one kind of object or idea in place of another by way of suggesting a likeness or analogy between them) of baptizo in 1Co 10:1,2 helps understand how he uses baptizo in Romans 6. Paul reminded the Corinthians I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea and all were baptized into Moses in the cloud and in the sea. (1Co 10:1, 2) Paul was not saying that the Israelites underwent literal water baptism in the name of Moses. What he meant was that the children of Israel identified with Moses, that they were entering into close union with him, coming to belong to him, so as to be in a sense identified with him acknowledging that he was the Lord’s appointed leader over them. There was solidarity between the people and Moses. As Moses led the children of Israel out of Egypt toward the Promised Land, all the nation of Israel pledged allegiance to Moses at first and recognized him as the divinely appointed "savior". Moses was the channel through which God spoke to the children of Israel. He was their anchor to God. In a deeper and more profound sense, believers are baptized into Jesus Christ. John MacArthur writes that Many people interpret Paul’s argument in Romans 6:3-10 as referring to water baptism. However, Paul is simply using the physical analogy of water baptism to teach the spiritual reality of the believer’s union with Christ. Water baptism is the outward identification of an inward reality-faith in Jesus’ death, burial, and resurrection. Paul was not advocating salvation by water baptism; that would have contradicted everything he had just said about salvation by grace and not works in Romans 3–5, which has no mention of water baptism." (MacArthur, J: Romans 1-8. Chicago: Moody Press) Ray Stedman agrees writing that The baptism that is mentioned here is not water baptism. It is the baptism of the Spirit, by which we were made part of the body of Christ. Water baptism is a sign of that, but the essential thing here is the baptism of the Spirit. The way some people read their Bibles, I am reminded of the fellows that go around with witching wands, looking for water. Have you heard of these? They take willow sticks and go around looking for water -- and wherever water is, the stick turns down. {Some} people read their Bibles that way. They go through it, and, wherever it mentions baptism, down goes the stick -- indicating water. Wherever it reads "baptism," they find water. But, this isn't water baptism. This is the baptism of the Holy Spirit, of which water baptism is a symbol. This baptism united me to Christ, and, the day that I believed in Jesus Christ, God cut off this old life, and crucified it with Christ, and buried it with him, and declared that it no longer had any right to live in his sight. Now get that! This is tremendously important. That was the day I died: The day that I believed in Jesus Christ, God made this real to me, and the reason that he put it to death was because it had absolutely no power in it to do good." (Bolding and color added) (Click sermon The Day I Died) To reiterate, most of the evangelical commentaries that favor Paul's reference here in Romans 6 as alluding to water baptism, do not equate the physical act with salvation. For example the popular NIV Study Bible has this note In NT times baptism so closely followed conversion that the two were considered part of one event. So although baptism is not a means by which we enter into a vital faith relationship with Jesus Christ, it is closely associated with faith. Baptism depicts graphically what happens as a result of the Christian's union with Christ, which comes with faith--through faith we are united with Christ, just as through our natural birth we are united with Adam. As we fell into sin and became subject to death in father Adam, so we now have died and been raised again with Christ--which baptism symbolizes. (Bolding added) (NIV Study Bible, note on Ro6:3-4) In another passage which parallels Romans 6:3, Paul informs the Galatian saints that you are all sons of God through faith in Christ Jesus. For (explaining how they are now "in Christ Jesus") all of you (hósos this is the identical Greek pronoun used here in Ro 6:3 translated "all of us") who were baptized (aorist tense = past tense event, once for all occurring at the time of conversion) into (vital union with) Christ have clothed yourselves with Christ." (Gal 3:26, 27) MacArthur adds that Though water baptism is the outward act of public confession of one’s faith in Jesus Christ, Paul is not here speaking of that baptism. The Bible nowhere teaches salvation by physical baptism, especially not in Galatians, where the central message is salvation by faith alone, plus absolutely nothing else. Since it is here equated with being clothed … with Christ, the phrase baptized into Christ cannot refer to any water ceremony at all but rather to spiritual identification with and immersion into the life of Christ...That is a great mystery that the human mind cannot fathom. But in some spiritually supernatural way that transcends time and space, the person who places his trust in Jesus Christ is crucified, buried, and resurrected with his Savior, baptized into Christ, “The one who joins himself to the Lord is one spirit with Him” (1Cor 6:17), so that when the Father looks at the sinful believer He sees His sinless Son. Faith appropriates the union that baptism symbolizes." (Bolding added) (MacArthur, J. Galatians. Chicago: Moody Press or Logos Page 98) MacArthur also has an interesting discussion related to the the debate over the "type" of water baptism called for in Scripture... The Greek word itself (baptizo) means literally to dip an object into water or other liquid, not to have the liquid put on the object. If all the forms of this word in Scripture had been translated (as “immersed”) instead of being simply transliterated (as “baptized”)-first into Latin and then into modern languages-the confusion we now see regarding the mode of baptism would never have arisen. In relation to other things the same word is translated-as we see in Luke 16:24, where the rich man in Hades asks that Lazarus might “dip [from baptizo] the tip of his finger in water and cool off my tongue,” and John 13:26, where Jesus “dipped [also from baptízo] the morsel.” As can be determined from any Greek lexicon, the original word never had a meaning other than dipping or submerging, and no other term is used for baptizing. The Christian church knew no form of baptism but immersion until the Middle Ages, when the practice of sprinkling or pouring was introduced by the Roman Catholic church-which itself had previously always baptized by immersion. The great Catholic theologian Thomas Aquinas (1225–1274) said, “In immersion the setting forth of the burial of Christ is more plainly expressed, in which this manner of baptizing is more commendable.” The Catholic church did not recognize other modes until the Council of Ravenna, held in France in 1311. It was from the Catholic church that Lutheran and Reformed churches inherited the form of sprinkling or pouring. The Church of England did not begin the practice of sprinkling until 1645. The Eastern Orthodox church has never permitted any mode but immersion. (MacArthur, J: Matthew 1-7 Chicago: Moody Press or Logos) HAVE BEEN BAPTIZED INTO HIS DEATH: eis ton thanaton autou ebaptisthemen (1PAPI): (Ro 6:4,5,8; 1Cor 15:29; Gal 2:20,21) Have been baptized (aorist tense = past completed, fully accomplished, historical act) - Pictures the believer's identification with Christ's death (including and especially in this context, identification with His death to the power of sin - see Ro 6:10-note). Hughes explains that... The overall emphasis of these verses is upon our profound identity with Christ. Baptism bears with it the idea of identification, especially when it is linked to a person's name. For instance, 1Co 10:2 tells us that the Israelites were "baptized into Moses"—referring not to water baptism, but to the fact that they became united with Him as never before as they recognized His leadership and their dependence on Him. So it is with Christ. When we were baptized into Him (Matthew 28:19), we achieved a profound identification...The specific emphasis of Ro 6:3, 4, 5 is that we are so profoundly identified with Christ's death and resurrection that we actually did die with Him and truly were raised with Him, so that we now share in His resurrection life. (Hughes, R. K. Romans: Righteousness from heaven. Preaching the Word. Crossway Books or Logos) (Bolding added) Paul emphasizes the "practical implications" of our profound, perfect identification with Christ attesting... I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in (Note: Not by works. Not by keeping a list of do's and don'ts. Not by "trying" merit God's favor. But by simple, child-like faith and trust in the sufficiency of) the Son of God, Who loved me, and delivered Himself up for me. (Gal 2:20-note) Baptized is used in Romans 6 to picture or symbolize the truth of identification. Ray Stedman tells the story of his fellow pastor Ron Ritchie's explanation of this truth... A woman came up to him and asked him to baptize her 9-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 the shadow of his hand as 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." Ponder the following illustration of "Identification" that is a picture of what occurs when we were baptized into Christ: During the Civil War a man by the name of George Wyatt was drawn by lot to go to the front. He had a wife and six children. A young man named Richard Pratt offered to go in his stead. He was accepted and joined the ranks, bearing the name and number of George Wyatt. Before long Pratt was killed in action. The authorities later sought again to draft George Wyatt into service. He protested, entering the plea that he had died in the person of Pratt. He insisted that the authorities consult their own records as to the fact of his having died in identification with Pratt, his substitute. Wyatt was thereby exempted as beyond the claims of law and further service. He had died in the person of his representative. There we have the truth of identification in a nutshell. God's way of deliverance is through death--through identification with our Substitute in His death and resurrection. (Born Crucified by L. E. Maxwell) In his foreword of Born Crucified we read the following comments As the facets of a cut diamond flash with exquisite colors in the sunlight, so the Scriptures, illuminated by the Spirit of God, glow with many glorious truths. The kind of Christian life set forth in the New Testament is so far above the experience of many professing Christians that they think it abnormal. Yet it is there, and many through God's grace have found it, and lived it, and described it in such terms as "the Life of Faith," "the Spirit-filled Life," "the Deeper Life," and "the Victorious Life." God has mightily blessed the messages of many servants of His, as for example Brother Lawrence, William Law, Hudson Taylor, Hannah Whitall Smith, the late Charles G. Trumbull, and others. Emphasizing various aspects of scriptural truth, they have led multitudes into a life of peace and joy and power. Every sincere Christian wants to know how he can overcome temptation and be used of God in His service. How can we find freedom from anxiety, and really know that peace which passes understanding? How can we live at home the kind of consistent Christian life that we teach in our Sunday school classes and preach from our pulpits? How can we have real power in personal conversation as we seek to show men their need of a Savior? One of the most important keys to a life that knows such victory is the truth of the believer's identification with Christ in His death and resurrection. The principal and founder of the Prairie Bible Institute at Three Hills, Alberta, Canada, which now has a remarkable history of over 25 years, seems to have a gift for imparting this vital truth to others. At the request of the Editor of the Sunday School Times he wrote a series of seven editorials which were published in the Times during the first seven weeks of 1944. These articles, with added material, have now been brought together in this volume. These studies touch upon the most vital parts of the Christian's daily life. Mr. Maxwell holds closely to the Scriptures, illuminates the truth with telling illustrations, and, as far as words can do it, shows Christians how to have victory over sin, and power in God's service. It is the kind of message so sorely needed in these days of coldness in the church, lawlessness in our own land, and chaos in the world. (Born Crucified by L. E. Maxwell) Charles Hodge summarized, There can be no participation in Christ’s life without a participation in His death, and we cannot enjoy the benefits of His death unless we are partakers of the power of His life. We must be reconciled to God in order to be holy, and we cannot be reconciled without thereby becoming holy. (Romans Commentary - Online) Ray Pritchard explains why Paul goes into such detail about the believer's death with Christ writing that he does so because a believer's "tendency is to try to live in two worlds at once. We like to straddle the fence between the old life and the new life. We like to put one foot in the kingdom of sin and one foot in the kingdom of God. We like to have Christ and our old way of life. Paul says you can't do it. It won't work. It's not natural. You become spiritually schizophrenic. No man can live forever straddling the fence. (Editorial note: see Jesus' teaching in Mt 6:24-note) Eventually you have to go one way or the other. It's easy for us to live this way, because we can justify a bad attitude or an abusive spirit or an evil habit or a lustful way of life or hidden idolatry or pride or arrogance or envy or any of a thousand other sins. We say, "It doesn't matter because I've got a foot in the kingdom so God has to forgive me." That's an abuse of the grace of God. Talk like that reveals that you don't understand what Jesus did on the cross. It also shows that you don't understand what salvation really means. And it may possibly reveal that you've never truly been saved at all. One mark of a truly born again person is a growing sensitivity to personal sin and a growing desire to please God." (Romans 6:1-7: Free At Last) Ray Stedman applies Paul's teaching regarding a believer's death to sin by posing the following questions: "Have you really begun to hate sin deep inside of you -- your own sin, the things you do wrong and, for the moment, choose to do? Have you begun to hate it? Do you want to be free from it, want to be delivered, want the power of it broken in your life?" Can we go on sinning? May it never be!" You can only want that because there has come into your heart a new Spirit, there has come into the cup of your spirit the grace of the Lord Jesus Christ. And from that vantage point, He is beginning to assert the control of His purity throughout your whole life. You can't settle for sin any longer. In Chapter 6 Paul helps us to understand more about how this works, but here he makes it unquestionably clear. Can we go on sinning? May it never be!" (Can we Go on Sinning?) Beloved, it behooves us all to meditate deeply on these simple, yet profound truths Paul is unfolding in Romans 6. TORREY'S TOPIC UNION WITH CHRIST As Head of the Church -Eph 1:22,23; 4:15,16; Colossians 1:18 Christ prayed that all saints might have John 17:21,23 DESCRIBED AS Christ being in us -Ephesians 3:17; Colossians 1:27 Our being in Christ -2 Corinthians 12:2; 1 John 5:20 Includes union with the Father -John 17:21; 1John 2:24 Is of God -1Corinthians 1:30 MAINTAINED BY Faith -Galatians 2:20; Ephesians 3:17 Abiding in him -John 15:4,7 His word abiding in us John 15:7; 1John 2:24; 2John 1:9 Feeding on him -John 6:56 Obeying him -1John 3:24 The Holy Spirit witnesses -1John 3:24 The gift of the Holy Spirit is an evidence of -1John 4:13 SAINTS Have, in mind -1Corinthians 2:16; Philippians 2:5 Have, in spirit -1Corinthians 6:17 Have, in love -Solomon 2:16; 7:10 Have, in sufferings -Philippians 3:10; 2Timothy 2:12 Have, in his death -Romans 6:3-8; Galatians 2:20 Have assurance of -John 14:20 Enjoy, in the Lord’s supper -1Corinthians 10:16,17 Identified with Christ by -Matthew 25:40,45; Acts 9:4; 8:1 Are complete through -Colossians 2:10 Exhorted to maintain John 15:4; Acts 11:23; Colossians 2:7 Necessary to growth in grace -Ephesians 4:15,16; Colossians 2:19 Necessary to fruitfulness -John 15:4,5 BENEFICIAL RESULTS OF Righteousness imputed -2Corinthians 5:21; Philippians 3:9 Freedom from condemnation -Romans 8:1 Freedom from dominion of sin - 1John 3:6 Being created anew -2Corinthians 5:17 The spirit alive to righteousness -Romans 8:10 Confidence at his coming -1John 2:28 Abundant fruitfulness -John 15:5 Answers to prayer -John 15:7 They who have, ought to walk as he walked -1John 2:6 False teachers have not -Colossians 2:18,19 Is indissoluble -Romans 8:35 Punishment of those who have not -John 15:6 Illustrated Vine and branches -5.1" class="scriptRef">John 15:1,5 Foundation and building -1Corinthians 3:10,11; Ephesians 2:20,21; 1Peter 2:4, 5, 6 Body and members -1 Corinthians 12:12,27; Ephesians 5:30 Husband and wife -Ephesians 5:25-32