This passage does not seem to allow for this soft understanding of “dead to sin.” Paul writes of finality. This is the idea that God demands moral perfection, and our failure to achieve said moral perfection is the problem. Paul knows of the potential to commit acts that fall under the category “sin,” but he draws focus to the new reality, with no “but we still struggle in sin” tagline. Because the spiritual gives birth the natural. What does this verse really mean? ), pointing out that it seems some people actually advocated living in sin to receive God’s benefits. The nature of the argument is quite different, as is the objection itself. The “remain” language is important. Everything Paul says in Romans 6:3-11 (in fact, the section should continue through 6:14) functions as a response to the questions he raises in 6:1-2. It is more along the lines of “in what sphere of reality should we find and define ourselves?” He’s writing about where we reside, where we find our home, our identity. To let ideas of moral perfection creep in falls into reading through the lens of modern (primarily Western) morality — what I call “MPS” (“Moral Perfection Syndrome”). (Romans 6:3) In order to be separated from the default nature of this world, the nature we were born with, the sin nature inside of us has to die. The leading question in verse 1 is, “shall we remain in sin?”. Paul responds in Romans 6:3-11 (really it should be verses 3-14) in four movements. 1 Some interpreters often connect the objection in Romans 6:1-2 with the objection in Romans 3:8 (“why not say [as some people slander us by saying that we say], “Let us do evil so that good may come”? This does not just transform how we think God sees us or how we think about ourselves. A resource for the whole church from Luther Seminary. But you’re washed in the blood of Christ; God just doesn’t see you that way any longer.” Paul turns his audience’s focus to the monumental shift in reality brought about by God through Jesus Christ. Romans 6:3 • Romans 6:3 NIV • Romans 6:3 NLT • Romans 6:3 ESV • Romans 6:3 NASB • Romans 6:3 KJV • Romans 6:3 Commentaries • Romans 6:3 Bible Apps • Romans 6:3 Biblia Paralela • Romans 6:3 Chinese Bible • Romans 6:3 French Bible • Romans 6:3 German Bible Interlinear Bible Bible Hub This is where Paul is going (Romans 7:1-6). Everything Paul says in Romans 6:3-11 (in fact, the section should continue through 6:14) functions as a response to the questions he raises in 6:1-2. If so, why do we still struggle? If so, why do we still struggle? Thank you for the Biblical question, “What does Romans 6:3-4 mean if not referring to a water baptism? It should transform our very existence. Now, I am not convinced that people actually thought, “hey, let’s continue to live in ways that violate God and our sisters/brothers — just so that we can keep receiving grace!” That seems silly to really think that people thought this in such simplistic terms.1 The underlying mentality, I suspect, is more complex. It is the act which communicates our identification with Christ’s death. If our identity as “sinners” remains, so does the need for the law. Rather than jumping back-and-forth between the two realms, according to this passage baptism symbolizes our passing through the wardrobe, into a new existence, never to return. In verses 3-4 he draws attention to baptism as the starting point. I suggest that the objection derives from a mentality of reciprocity that says, “If God gives grace in exchange for sin, then let’s stick with that deal and just make it an ongoing part of our reality. Paul’s not just writing about committing occasional sins — an offense to our brother/sister here and there. Paul made an amazing statement that the born again believer has in fact died to this nature and consequentially sin. If we have died to sin, like the Bible teaches, then the question becomes, when did this death occur? It is contrary to our new nature. It is precisely Paul’s point that the fundamental human reality has changed. Our salvation is based on his grace and mercy and our faith in Him... period, nothing more, nothing less. It is the act which communicates our identification with Christ’s death. Paul knows of the potential to commit acts that fall under the category “sin,” but he draws focus to the new reality, with no “but we still struggle in sin” tagline. Or am I missing something — captivated by later theological developments and anthropological views? But if the old humanity has in fact been crucified, then the necessity of the law also goes away. This shows the English words related to the source biblical texts along with brief definitions. As the story begins, the Babylonian king, Nebuchadnezzar, erects a massive golden statue and commands that all must bow before it. Beginning with baptism, Paul says, we are “co” with Christ, in both death and resurrection/new life.2 We are participatory sharers in Christ’s reality, swept up in something that’s not inherent to our original humanity. Are we really dead to sin? Yes, we still live in the old world; but it is now no longer home. When something is dead its existence in reality ends; it exists only in memory. Paul, however, makes no concession that we have one foot in both the old and new! A few things stand out. Third, the aorist “we have died” leads to “no longer continue.” The new reality is no less a reality, but it must still be worked out in life, which he gets at explicitly in verses 12-14. As the story begins, the Babylonian king, Nebuchadnezzar, erects a massive golden statue and commands that all must bow before it. The nature of the argument is quite different, as is the objection itself. When Paul does this it raises the problem of idealism versus realism. When something is dead its existence in reality ends; it exists only in memory. To let ideas of moral perfection creep in falls into reading through the lens of modern (primarily Western) morality — what I call “MPS” (“Moral Perfection Syndrome”). Is Paul a little too idealistic here? What Paul is getting at is like the difference between Narnia and mid-20th century England in The Chronicles of Narnia. Paul’s not just writing about committing occasional sins — an offense to our brother/sister here and there.

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